Acts 17:26 — Word Study
N1904ἐποίησέν τε ἐξ ἑνὸς αἵματος πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
BSAHe madepoieō▸ thente ofek oneehis [the first human, Adam] bloodahima everypas nationethnos [all ethnic groups, people] of menanthrōpos to dwellkatoikeō▸ [dwell, live] uponepi allpas [the] faceprosōpon of theho earth,gē [the entire globe, all land] determininghorizō▸ [ordained, appointed] orderedprostassō■✻ timeskairos [set seasons, specific eras] andkai theho boundarieshorothesia△ [fixed limits, borders] of theho habitationkatoikia△ [territories, dwelling places] of themautos
| Greek | English | Parsing |
|---|---|---|
| ἐποίησέν | He made | Verb, aorist, active |
| τε | then | Particle |
| ἐξ | of | Preposition |
| ἑνὸς | one | Adjective, genitive, singular |
| αἵματος | blood | Noun, genitive, singular |
| πᾶν | every | Adjective, accusative, singular |
| ἔθνος | nation | Noun, accusative, singular |
| ἀνθρώπων | of men | Noun, genitive, plural |
| κατοικεῖν | to dwell | Verb, present, active |
| ἐπὶ | upon | Preposition |
| παντὸς | all | Adjective, accusative, singular |
| προσώπου | [the] face | Noun, accusative, singular |
| τῆς | of the | Article, genitive, singular |
| γῆς, | earth, | Noun, genitive, singular |
| ὁρίσας | determining | Verb, aorist, active |
| προστεταγμένους | ordered | Verb, perfect, passive |
| καιροὺς | times | Noun, accusative, plural |
| καὶ | and | Conjunction |
| τὰς | the | Article, accusative, plural |
| ὁροθεσίας | boundaries | Noun, accusative, plural |
| τῆς | of the | Article, genitive, singular |
| κατοικίας | habitation | Noun, genitive, singular |
| αὐτῶν | of them | Personal pronoun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | From one man He made every nation of men, that they should inhabit the whole earth; and He determined their appointed times and the boundaries of their lands. |
| KJV | And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; |
| ASV | and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; |
| YLT | He made also of one blood every nation of men, to dwell upon all the face of the earth — having ordained times before appointed, and the bounds of their dwellings — |
| WEB | He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons and the boundaries of their dwellings, |
| BBE | And he has made of one blood all the nations of men living on all the face of the earth, ordering their times and the limits of their lands, |
Where they part company is ἐποίησέν — see How Translations Differ.
The sentence has a main clause with a purpose clause and a conjunction linking it to another main clause, creating a clear structure.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὁρίζω
verbποιέω
The sentence as the grammar sees it Open the tree ›
2 of 23 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 — Acts 17:26
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 Address at the Areopagusgenerated
Acts 17:26 presents Paul explaining to the Athenians that God created every nation from one man. This emphasizes the unity of humanity and God's control over history. Paul uses this context to highlight God's sovereignty and the purpose of human existence, encouraging them to seek God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 3:20 | And Adam named his wife Eve, because she would be the mother of all the living. |
| 2 | Genesis 9:19 | These three were the sons of Noah, and from them the whole earth was populated. |
| 3 | Malachi 2:10 | Do we not all have one Father? Did not one God create us? Why then do we break faith with one another so as to profane the covenant of our fathers? |
| 4 | Romans 5:12–19 | Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned. |
| 5 | 1 Corinthians 15:22–47 | For as in Adam all die, so in Christ all will be made alive. |
The Treasury of Scripture Knowledge — 13 references, hung on the phrase they belong to
The Key Word — ἐποίησέν, poieōgenerated
The verb ποιέω means 'to make' or 'to do.' It is used broadly, often to describe God's creative acts. In this instance, it refers specifically to God's act of creating nations from a single man, emphasizing His authority in creation.
This aorist active indicative form indicates a completed action — God made all nations at a specific point in time. The significance lies in the implication that all people, regardless of their backgrounds, share a common origin.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study references the Berean Standard Bible, which uses He made for ἐποίησέν. The KJV and ASV also use made, maintaining the same meaning.
Variations arise with the word ἔθνος. The BSB, ASV, and others use nation, while the KJV opts for nations. This reflects a difference in how the Greek term is interpreted in English.
Sentence Structuregenerated
The verse consists of a main clause introduced by the verb ἐποίησέν, which is followed by several subordinate clauses and phrases that elaborate on God's actions and intentions.
The structure includes a noun phrase for the subject and multiple prepositional phrases that describe the scope of God's creation and the appointed times and boundaries for nations.
Septuagint Backgroundgenerated
ποιέω corresponds to the Hebrew עָשָׂה, meaning 'to do' or 'to make.' This connection highlights the continuity of God's creative power from the Old Testament to the New Testament.
ἔθνος translates the Hebrew גּוֹי, which also means 'nation' or 'people.' This reinforces the understanding of God's relationship with different groups throughout history.
In plain words — the whole versegenerated
Acts 17:26 explains that God created all nations from one man, showing that everyone shares a common origin. He also determined when and where they would live, emphasizing His control over human history.
Frequently Asked Questionsgenerated
It signifies that all humanity is interconnected and originates from a single source, highlighting the unity of people regardless of ethnic differences.
Paul emphasizes that God has a plan for humanity, including specific times and places where nations would exist, reflecting His sovereignty over history.
It illustrates that God is in control of creation and history, shaping the existence of nations according to His divine purpose.
It encourages respect and understanding among different nations, recognizing that they all share a common origin and are part of God's plan.
Reflection Questionsgenerated
- In what ways can I recognize the shared humanity of all people?
- How does understanding God's sovereignty influence my perspective on current events?
- What does it mean for me to seek God, as Paul encourages?
- How can I promote unity and understanding among diverse groups in my community?
The early church on this verse — how the Fathers read it
Early Church Fathers comment on this verse to illustrate God's creative authority and the unity of humanity.
"And hath made of one blood all nations of men for to dwell on all the face of the earth." This is peculiar to God. Look, then, whether these things may not be predicated of the Son also.Early Church Fathers on Acts 17 →
"And made," he says, "of one blood every nation of men to dwell upon all the face of the earth." These things are better than the former: and what an impeachment both of the atoms and of matter, that creation is not partial work,Early Church Fathers on Acts 17 →
And he made from one every kind of human being. What he says from one is clear, because he means from one human being. But it is fuller in Greek: He made from one blood, which no one doubts means the same.Early Church Fathers on Acts 17 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 17:26 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd hath made of one blood,.... That is, of one man's blood; the Vulgate Latin version reads, "of one"; and the Arabic version of De Dieu reads, "of one man"; of Adam, the first parent of all
Read John Gill on Acts 17 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; And hath made of one blood
Read Robert Jamieson on Acts 17 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHath made of one blood: 1. To teach all charity and compassion towards one another, being so nearly allied to one another. 2. As also to admire God more in that variety that appears in men’ s shapes and voices, but especially in the dispositions of their minds; whenas they all come from one stock and stem. Hath determined the times. &c.: the apostle asserts the providence of God against these Athenian philosophers, that nothing comes by chance, or a fatuitous concourse of atoms; but that God is in every thing, though men know it not, or rather will not consider it, 14:5,14. This doctrine was preached by Moses, who tells the people, that God is their life, and the length of their days, that…
Read Matthew Poole on Acts 17 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments26 And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; Ver. 26. And hath made of one blood] This our brainsick diggers do much beat upon, and would therefore lay all level, and have all things common. One of their progenitors came to the Emperor Sigismund, and calling him brother, asked him for means; because he was his brother, and one of the same blood. He gave him a tester, and told him, if all his brethren would do the like for him, he should soon become a rich man.
Read John Trapp on Acts 17 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(26) And hath made of one blood all nations of men.—Literally, every nation. The previous verses had given what we may venture to call St. Paul’s Philosophy of Religion. This gives his Philosophy of History. And the position was one which no Greek, above all, no Athenian, was likely to accept. For him the distinction between the Greek and the barbarian was radical and essential. The one was by nature meant to be the slave of the other. (Aristot. Pol. i. 2, 6.) In rising above his own prejudices of fancied superiority of race, the Apostle felt that he could attack, as from a vantage-ground, the prejudices of others. He naturally accepted the truth as it was presented to him in the Mosaic…
Read Charles John Ellicott on Acts 17 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 26. Hath made of one blood] In AB, some others, with the Coptic, AEthiopic, Vulgate, Itala, Clement, and Bede, the word αιματος, blood, is omitted. He hath made of one (meaning Adam) all nations of men; but αιμα, blood, is often used by the best writers for race, stock, kindred: so Homer, Iliad, vi. ver. 211: Ταυτηςτοιγενεηςτεκαιαἱματοςευχομαιειναι. I glory in being of that same race and blood. So Virgil, AEn. viii. ver. 142, says; Sic genus amborum scindit se SANGUINE ab uno. Thus, from one stock, do both our stems divide. See many examples of this form in Kypke. The Athenians had a foolish notion that they were self-produced, and were the aboriginals of mankind. Lucian ridicules…
Read AdamClarke on Acts 17 →CambridgeThe Cambridge Bible for Schools and Colleges26. and hath made of one blood] All the best MSS. omit the word “blood.” And this seems to bring out more fully what the Apostle desires to dwell on; the Fatherhood of God. It is not that men are all of one family and so all equal in God’s eyes, and ought to be in the eyes of one another. But when we read “they are made of One” we are carried back to the higher thought of the prophet (Malachi 2:10), “Have we not all one Father?” This was a philosophy not likely to be acceptable to the Athenians among whom the distinction between Greeks and Barbarians was as radical as that which has grown up in America between white man and “nigger,” or between Europeans and natives in India.for to dwell on…
Read Cambridge on Acts 17 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd hath made of one blood - All the families of mankind are descended from one origin or stock. However different their complexion, features, or language, yet they are derived from a common parent.
Read Albert Barnes on Acts 17 →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
From one man He made every nation of men, that they should inhabit the whole earth; and He determined their appointed times and the boundaries of their lands.
He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons and the boundaries of their dwellings,
From one blood He made every nation of men, that they should inhabit the whole earth; and He determined their appointed times and the boundaries of their lands.
From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live,
Tyndale line
And hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
and he made of one every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation;
and he made of one every nation of men for to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation;
And hath made of one blood all nations of men to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation;
And hath made of one blood all mankinde, to dwell on all the face of the earth, and hath assigned the seasons which were ordeined before, and the boundes of their habitation,
Strictly literal
and has made of one blood every nation of men to dwell upon the whole face of the earth, having determined ordained times and the boundaries of their dwelling,
He made also of one blood every nation of men, to dwell upon all the face of the earth — having ordained times before appointed, and the bounds of their dwellings —
He also made every nation of man of one blood, to dwell on all the face of the earth—having ordained times before appointed, and the bounds of their dwellings—
From one man he made every nation of people to live on the surface of the earth, having determined their appointed seasons and the boundaries of their living areas,
From the Latin
And hath made of one, all mankind, to dwell upon the whole face of the earth, determining appointed times, and the limits of their habitation.
Simplified
From one man he made all the peoples who live on the earth, and decided beforehand when and where they should live.
And he has made of one blood all the nations of men living on all the face of the earth, ordering their times and the limits of their lands,
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.
fecitque ex uno omne genus hominum inhabitare super universam faciem terræ, definiens statuta tempora, et terminos habitationis eorum,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܢ ܚܕ ܕܡ ܥܒܕ ܥܠܡܐ ܟܠܗ ܕܒܢܝܢܫܐ ܕܢܗܘܘܢ ܥܡܪܝܢ ܥܠ ܐܦܝ ܐܪܥܐ ܟܠܗ ܘܦܪܫ ܙܒܢܐ ܒܦܘܩܕܢܗ ܘܣܡ ܬܚܘܡܐ ܕܥܘܡܪܐ ܕܒܢܝܢܫܐ
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.
ἐποίησέν τε ἐξ ἑνὸς — πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
The standard critical text of the New Testament.
ἐποίησέν τε ἐξ ἑνὸς — πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
The previous edition, still widely cited.
ἐποίησέν τε ἐξ ἑνὸς — πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
The Society of Biblical Literature edition, freely licensed.
ἐποίησέν τε ἐξ ἑνὸς — πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
The edition that turned scholarship toward the earliest manuscripts.
ἐποίησέν τε ἐξ ἑνὸς — πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
An independent critical text built from the oldest witnesses then known.
ἐποίησέν τε ἐξ ἑνὸς — πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
A recent critical edition following documentary evidence closely.
ἐποίησέν τε ἐξ ἑνὸς αἵματος πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ — — τῆς γῆς, ὁρίσας προστεταγμένους καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
The reading of the majority of surviving manuscripts.
ἐποίησέν τε ἐξ ἑνὸς αἵματος πᾶν ἔθνος ἀνθρώπων κατοικεῖν ἐπὶ — — τῆς γῆς, ὁρίσας — καιροὺς καὶ τὰς ὁροθεσίας τῆς κατοικίας αὐτῶν
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 |
|---|---|---|
| αἵματος blood | TR, Byz | NA28, NA27, SBL, WH, Treg, Tyn |
| παντὸς all | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| προσώπου [the] face | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
| προστεταγμένους ordered | NA28, NA27, Tyn, SBL, WH, Treg, Byz | TR |
Apparatus — SBL Greek New Testament, CC BY 4.0
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 17:26
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.
ποιέω is a Greek verb meaning 'to make' or 'to do,' with a wide range of applications including creating, producing, or performing actions. It appears frequently in the New Testament, often in contexts relating to God's creative acts or human actions, such as making sacrifices or preparing feasts. Notably, it can also imply causing something to happen or fulfilling a purpose. The lexicons do not show significant disagreement on its meanings.
ποιέω, -ῶ,
[in LXX for a great variety of words, but chiefly for עשׂה;]
to make, produce, create, cause: c. acc. rei, Mt 17:4, Mk 9:5, Jo 9:11, Ac 9:39, Ro 9:20, al.; of God as Creator (c. acc. pers. also), Mt 19:4, Mk 10:6, Lk 11:40, Ac 4:24, He 1:2, al.; like Heb. עשׂה, absol. = ἐργάζομαι, to work, Mt 20:12 (cf. Read the full entry →
ποιέω, -@ 4 ποιεω 14; ἱμάτια, Acts ix. 39; ναούς, Acts xix. 24; σκηνάς, Mt xvii. 4; Mk. ix. 5; Lk. ix.33; τύπους, Acts vii. 43; πηλόν, Jn. ix. 11, 14; πλάσμα, Ro. ix. 20; ace. to some interpreters (also W. 256 n.! (240 n.2)) ὁδὸν ποιεῖν, to make a path, Mk. ii. 23 RG T Tr txt. WH txt. (so that the meaning is, that the disciples of Christ made a path for themselves through the standing grain by plucking the heads; see ὁδοποιέω, fin. If we adopt this interpretation, we must take the ground that Mark does not give us the true account of the matter, but has sadly corrupted the narrative received from others; [those who do accept it, however, not only lay stress on the almost unvarying lexical usage, but call attention to the fact that the other interpretation (see below) finds the leading idea ex. pressed in the par ticiple—an idiom apparently foreign to the N. T. (see W. 353 (381)), and to…
Read the full entry →ποιέω the sheep” (Edd.), 74. I. 1138 (ii/A.D.) εὖ ποιήσεις ἀγοράσεις pot (δραχμὰς) B. In 26. VI. 929%27 (ii/iii Δ...) καλῶς ποιήσεις is followed first by a part. ἀπαιτήσας, and then by ἀποκαταστῆσαι. The phrase μὴ ἄλλως ποιήσεις is used in cases of urgency as in the letter already quoted, 76. II. 294}" (A.D. 22) μὴ οὖν ἄλλως ποιήσις, ἐγὼ δὲ αὐτὸς οὕπω οὐδὲ ἐνήλεπα (= ἐναλήλιφα sc. ἐμαυτὸν) ἕως ἀκούσω φάσιν παρὰ σοῦ περὶ ἁπάντων, ‘be sure to do this; Iam not so much as anointing myself until I hear word from you on each point ” (Edd.). For the strong sense of ποιέω, ‘‘am effective,” as in the “‘working”’ of charms, cf. P Osl I. 141 (iv/a.bD.) εἰς πάντα ποιῶν, with the editors note. In P Oxy XII. 1480! (a.p. 32) πεπόητε εἰς τὸν ἐκλογιστήν, instead of the editors’ rendering ‘‘ he has made it (a delay spoken of) as far as the eclogistes is concerned (?),” Olsson (Papyrusbriefe, p. 75)…
Read the full entry →ποιέω (poieō) — to do/make: do.
ποιέω,
Doric dialect ποιϝέω [Refs], etc.: Epic dialect imperfect ποίεον [Refs 8th c.BC+]; contraction ποίει [Refs]; Ionic dialect ποιέεσκον [Refs 5th c.BC+]future ποιήσω: aorist ἐποίησα, Epic dialect ποίησα [Refs 8th c.BC+]perfect πεποίηκα:—middle, Ionic dialect imperfect ποιεέσκετο [Refs 5th c.BC+]: future ποιήσομαι [Refs 8th c.BC+]aorist ἐποιησάμην, Epic dialect ποι- [Refs 8th c.BC+]perfect πεποίημαι in middle sense, [Refs 5th c.BC+] —passive, future ποιηθήσομαι (μετα-) [Refs 4th c.BC+], see above; πεποιήσομαι [Refs 5th c.BC+]: aorist ἐποιήθην [Refs 5th c.BC+]: perfect πεποίημαι [Refs 8th c.BC+]:—Attic dialect ποῶ [Refs], etc., is guaranteed by metre in Trag. and Comedy texts, as ποῶ [Refs 5th c.BC+], and found in codex Laur. of [Refs 5th c.BC+] (ποήσω), 82.9 (ποεῖ), 154.7 (ἐποησάτην), etc.; but ποι- is always written before -οι, -ου, -ω in…
Read the full entry →ποιέω
poieo
apparently a prolonged form of an obsolete primary; to make or do (in
a very wide application, more or less direct):--abide, + agree,
appoint, X avenge, + band together, be, bear, + bewray, bring (forth),
cast out, cause, commit, + content, continue, deal, + without any
delay, (would) do(-ing), execute, exercise, fulfil, gain, give, have,
hold, X journeying, keep, + lay wait, + lighten the ship, make, X
mean, + none of these things move me, observe, ordain, perform,
provide, + have purged, purpose, put, + raising up, X secure, shew, X
shoot out, spend, take, tarry, + transgress the law, work, yield.
Compare 4238.
see GREEK for 4238
ποιέω
v.
I do, make
ποιέω poieō 568x
pluperf., πεποιήκειν, to make, form, construct, Mt. 17:4; Mk. 9:5; Jn. 2:15; of God, to create, Mt. 19:4; Acts 4:24; to make, prepare a feast, etc., Mt. 22:2; Mk. 6:21; met. to make, establish, ratify, a covenant, Heb. 8:9; to make, assume, consider, regard, Mt. 12:33; to make, effect, bring to pass, cause to take place, do, accomplish, Read the full entry →
ποιέω Att. Poets often use the penult. short, as ποιῶ, ποιεῖν, etc., which are often written ποῶ, ποεῖν, etc., as in Lat. poeta, poesis. the perfect passive is also used in middle sense Used in two general senses, to make and to do.
to make, produce, create, in Hom. often of building, π. δῶμα, τεῖχος, etc.; of smith's work, π. σάκος Il.; of works of art, id. Il., etc.; ποιεῖν τι ἀπὸ ξύλου to make something of wood, Hdt.; π. πλοῖα ἐξ ἀκάνθης id. Hdt.; so, c. gen., π. νηὸν λίθου id. Hdt.; φοίνικος αἱ θύραι πεποιημέναι Xen.:—Mid., οἰκία ποιήσασθαι to build them houses, Il.; also, to have a thing made, get it made, Hdt., Dem.
to make, create, ἕτερον φίλιππον ποιήσετε Dem.
Read the full entry →Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
579 occurrences in the New Testament, rendered 194 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 566 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 1,563 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.
Ἓξ δὲ ἡμέραις δημιουργηθῆναί φησι τὸν κόσμον, οὐκ ἐπειδὴ προσεδεῖτο χρόνων μήκους ὁ ποιῶν — ἅμα γὰρ πάντα δρᾶν εἰκὸς θεόν, οὐ προστάττοντα μόνον ἀλλὰ καὶ διανοούμενον —, ἀλλ’ ἐπειδὴ τοῖς γινομένοις ἔδει τάξεως.
πρὸς ταύτην οὖν τὴν ὑπόθεσιν ποιεῖσθαι τὴν ἐξέτασιν τοὺς ἀναγνωσομένους παρακαλῶ·
ἀκριβεύεσθαι οὖν ὀφείλομεν, ἀδελφοί, περὶ τῆς σωτηρίας ἡμῶν, ἵνα μὴ ὁ πονηρὸς παρείσδυσιν πλάνης ποιήσας ἐν ἡμῖν ἐκσφενδονήσῃ ἡμᾶς ἀπὸ τῆς ζωῆς ἡμῶν.
καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ
ϛ καὶ ἱερὰς βασιλεῦσιν ἀργυρίου ἐπισήμου δραχμὰς ρκ καὶ μηθὲν ἧσσον ἐπάναγκον αὐτῷ ἔστω ποιεῖν κατὰ τὰ προγεγραμμένα. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν ποιησάτω ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ιε ἔτους, καὶ ἀποτεισάτω ἑκάστης ἀρτάβης πυροῦ ἧς ἐὰν
The Greek word τέ (te) is an enclitic copulative particle that functions similarly to the Latin '-que' and is used to denote a closer connection than the more general καί (kai). It appears primarily in the New Testament, especially in the book of Acts, and can mean 'and,' 'both,' or 'also.' Notably, it is used in verses like Matthew 28:12 and Acts 2:33.
τέ, enclitic copulative particle (= Lat. -que as καί = et, ac, atque), not very freq. in NT, more than two-thirds of the occurrences being in Ac.
τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (Bl., §77, 8): Mt 28:12, Jo 4:42, Ac 2:33, 37, 40 10:22 11:21, al.
Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Ac 26:16 Ro 14:8), as well . . . as also, both . . . and: Lk 12:45, Ac 1:1 15:9 21:30, al.; τὲ . . . δέ, and . . . and, Read the full entry →
τέ, (as δέ comes fr. δή, μέν fr. μήν, so τέ fr. the adv. TH, prop. as; [al. ally it with καί, ef. Curtius $§ 27, 647; Vaniéek p. 95; Fick Pt. i. 32; Donaldson, New Crat. § 195]), a copulative enclitie particle (on the use of which ef. Hermann ad Vig. p. 833; Klotz ad Devar. II. 2 p. 739 sqq.); in the N. T. it occurs most frequently in the Acts, then in the Ep. to the Heb., somewhat rarely in the other bks. (in Mt. three or four times, in Mk. once, viz. xv. 36 RG; in John’s Gospel three times; nowhere in the Epp. to the Gal., Thess., or Col., nor in the Epistles of John and Peter; twice in text. Rec. of Rev., viz. i. 2; xxi. 12); and, Lat. que, differing from the particle καί in that the latter is conjunctive, τέ adjunctive [W. § 53, 2; ace. to Baéumlein (Griech. Partikeln, p. 145), καί introduces something new under the same aspect yet as an external addition, whereas τέ marks it as…
Read the full entry →τε (te) — and/both.
τε,
enclitic Particle, with two main uses (see. infr. A, B).
__A as a Conjunction,
__A.I τε.. τε, both.. and, joining single words, phrases, clauses, or sentences, the first τε merely pointing forward to the second, ἀνδρῶν τε θεῶν τε [Refs 8th c.BC+]; the elements joined by τε.. τε are usually short in [Refs 8th c.BC+], longer in later Gr., e.g. ἐπειδὴ πρόξενοί τέ εἰσιν Ἀθηναίων καὶ εὐεργέται.., ἔν τε τῇ στήλῃ γέγραπται [Refs 5th c.BC+]; χρὴ.. τούς τε πρεσβυτέρους ὁμοιωθῆναι τοῖς πρὶν ἔργοις, τούς τε νεωτέρους.. μὴ αἰσχῦναι κτλ. [Refs 5th c.BC+]; τά τε γὰρ ληφθέντα πάντ᾽ ἂν σῴζοιτο οἵ τ᾽ ἀδικήσαντες κατ᾽ ἀξίαν λάβοιεν τὰ ἐπιτίμια Aen.[Refs 3rd c.BC+]; κλείειν τε τὰ βλέφαρα δεομένων ἐλπιζόντων τε κοιμηθήσεσθαι [Refs 2nd c.AD+], compare 495,501; this use is common at all times in οὔτε.. οὔτε, μήτε.. μήτε, εἴτε.. εἴτε (which see); τε may be used three or more times…
τέ
te
a primary particle (enclitic) of connection or addition; both or also
(properly, as correlation of 2532):--also, and, both, even, then,
whether. Often used in composition, usually as the latter participle.
see GREEK for 2532
τέ
Disj.prt.
and, both
τε te 215x
enclitic, can function as a conj., serving either as a lightly-appending link, Acts 1:15; and, Acts 2:3; or as an inclusive prefix, Lk. 12:45; both, Lk. 24:20; Acts 26:16
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
227 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 209 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.
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
933 occurrences in the New Testament, rendered 26 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 913 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.
εἷς is a cardinal numeral meaning 'one.' It contrasts with many and can function as a noun or adjective. In the New Testament, it appears in various contexts, such as emphasizing unity (e.g., John 10:30) or indicating exclusivity (e.g., Matthew 27:14). The entries note its use in phrases like 'one by one' and as an ordinal meaning 'first.'
εἷς, μιά, ἕν, gen. ἑνός, μιᾶς, ἑνός,
cardinal numeral, one;
one, as opp. to many: Mt 25:15, Ro 5:12, I Co 10:8, al.; as subst., Ro 5:15, Eph 2:14; id. c. gen. partit., Mt 5:19, al.; seq. ἐκ (ἐξ), Mk 14:18, Jo 6:8, al.; metaph., of union and concord, Jo 10:30 17:11, Ro 12:4, 5, Phl 1:27; ἀπὸ μιᾶς (B1., § 44, 1), Lk 14:18; c. neg., εἷς. . . οὐ (μή), more emphatic than οὐδείς, no one…
Read the full entry →εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἷς (ehis) — one.
εἷς, μίᾰ, ἕν
(μίη only in late Ionic dialect Prose): genitive ἑνός, μιᾶς, ἑνός:—Epic dialect ἕεις [Refs 8th c.BC+]:—Doric dialect ἧς [Refs 3rd c.BC+]:—Epic dialect, Aeolic dialect, and Ionic dialect feminine ἴᾰ [Refs 8th c.BC+]: neuter dative (ἰῷ κίον ἤματι) [Refs 5th c.BC+] (Orig. ἕνς, assim. ἔν (δ) probably in [Refs] Indo-European sem-(compare ὁμός); μία from sm-ί; ἴα is not related to μία, but probably to pronominal stem i-(Latin is), compareἰός.)
1. as a Numeral, εἷς κοίρανος ἔστω [Refs 8th c.BC+]; strengthened, εἷς οἶος, μία οἴη, a single
__A one, one alone,[Refs 8th c.BC+]
__b emphatically with a superlative, εἷς οἰωνὸς ἄριστος [Refs 8th c.BC+]; also in Prose, ἐπὶ πλεῖστον δὴ χλιδῆς εἷς ἀνὴρ ἀπίκετο [Refs 5th c.BC+]: without a…
εἷς
heis
(including the neuter (etc.) hen); a primary numeral; one:--a(-n, -ny,
certain), + abundantly, man, one (another), only, other, some. See
also 1527, 3367, 3391, 3762.
see GREEK for 1527
see GREEK for 3367
see GREEK for 3391
see GREEK for 3762
εἷς, μία, ἕν
Adj
one
εἱς heis 345x
numeral one, Mt. 10:29, freq.; only, Mk. 12:6; one virtually by union, Mt. 19:5, 6; Jn. 10:30; one and the same, Lk. 12:52; Rom. 3:30; one in respect of office and standing, 1 Cor. 3:8; equivalent to τις, a certain one, Mt. 8:19; 16:14; a, an, Mt. 21:19; Jas. 4:13; εἱς ἕκαστος, each one, every one, Read the full entry →
Adj-GSN — Adjective · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
A-GSN Part of Speech: Adjective Case: Genitive Number: Singular Gender: Neuter
wun.
See NUMBER.
359 occurrences in the New Testament, rendered 16 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 336 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 444 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.
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ Φίβιος, βορρᾶ γῆ
τῶν αὐτῶν ἱερέων ὡς ἐτῶν μζ μέσος μελίχρως μακροπρόσωπος εὐθύριν ὦτα ἀφεστηκότα χαλκοῦ ταλάντου ἑνός . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην Πετεσοῦχος ὁ ἀποδόμενος ὃν ἐδέξατο
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
The Greek word αἷμα (i.e., *haima*) means 'blood' and encompasses various meanings, including literal blood of humans and animals, bloodshed, and metaphorical uses related to kinship and origin. It appears in numerous New Testament passages, notably in contexts of sacrifice and the blood of Christ. Some entries highlight its use in phrases indicating human nature contrasted with divine, while others note its association with color and bloodshed.
αἷμα, ατος, τό,
[in LXX for דָּם;]
blood.
In the ordinary sense: Mk 5:25, Lk 8:43, 44 22:44, Jo 19:34, Ac 15:20, 29 21:25, Re 8:7, 8 11:6 16:3, 4, 6 19:13.
In special senses:
of generation, origin, kinship (cl.): Jo 1:13 (v. MM, VGT, s.v.);
as in OT (AR on Eph, 6:12), in the phrase σάρξ καὶ αἷ. (αἷ. κ. σ.), to indicate human nature as opp. to God and created spirits: Mt 16:17, I Co 15:50, Ga 1:16, Eph 6:12,
αἷμα, -ros, τό, blood, whether of men or of animals; 1. a. simply and generally: Jn. xix. 34; Rev. viii. 7 56. ; xi. 6; xvi. 3 sq. 6” (on which passages cf. Ex. vii. 20 544.) ; xix. 13; ῥύσις αἵματος, Mk. v. 25, [(πηγὴ αἷμ. 29)]; Lk. viii. 43 sq.; θρόμβοι αἵματος, Lk. xxii. 44 [L br. WH reject the pass.]. So also in passages where the eating of blood (and of bloody flesh) is forbidden, Acts xv. 20, 29; xxi. 25; cf. Lev. iii. 17; vil. 16 (26); xvii. 10; see Knobel on Ley. vii. 26 sq.; [Kalisch on Lev., Preliminary Essay ὃ 1]; Riickert, Abendmahl, p. 94. ὍὌ. As it was anciently believed that the blood is the seat of the life (Lev. xvii. 11; [cf. Delitzsch, Bibl. Psychol. pp. 238-247 (Eng. trans. p. 281 sqq-)]), the phrase σὰρξ x. αἷμα (D7) 3, a common phrase in Rabbinical writers), or in inverse order αἷμα x. σάρξ, denotes man’s living body compounded of flesh and blood, 1 Co. xv. 50…
Read the full entry →αἷμα. An interesting parallel to the common Biblical phrase αἷμα ἐκχέω, especially as it appears in Deut 19’ καὶ οὐκ ἐκχυθήσεται αἷμα ἀναίτιον, is afforded by an inscription found on a tombstone at Rheneia, containing a Jewish ‘‘prayer for vengeance,” Sy// 816°* (i/A.D.) ἐγχέαντας αὐτῆς τὸ ἀναίτιον αἷμα ἀδίκως : see the full discussion in Deissmann 2.42 p. 4231. For the use of αἷμα, as in Jn 11", cf. P Lips I. 28! (a.p. 381) mp[d]s τὸ εἶναί cov vilo]y γνήσιον καὶ πρωτότοκον ὡς ἐξ ἰδίου αἵματος γεννηθέντα σοι. In P Leid C (verso) 119 (p. 118 —B.c. 161) two men appear in a dream saying Πτολεμαῖος, λαβὲ to[is] χαλκοὺς τοῦ αἵματος : they count out a purseful and say to one of the Twins εἰδοὺ τοὺς χαλκοὺς Tod αἵματος. Leemans quotes an opinion that this meant the price of a victim, and compares Mt 27% In the sense of murder or blood-guiltiness it finds modern support in the Pontic dialect…
Read the full entry →αἷμα (ahima) — blood.
αἷμα, ατος, τό,
blood, [Refs 8th c.BC+]: in plural, streams of blood, [Refs 5th c.BC+]
2. of anything like blood, Βακχίου[LXX+5th c.BC+]
2. b dye obtained from ἄγχουσα, alkanet, [Refs]
3. with collateral meaning of spirit, courage, οὐκ ἔχων αἷμα pale, spiritless [Refs 4th c.BC+]
II. bloodshcd, murder, [Refs 5th c.BC+]; ὅμαιμον αἷ. a kinsman's murder, [Refs 4th c.BC+]; εἴργασται μητρῷον αἷ. [Refs 5th c.BC+]; αἶ. πράττειν[Refs 5th c.BC+]; αἷμα τραγοκτόνον shedding of goat's blood, [Refs 5th c.BC+]; ἐφ᾽ αἵματι φεύγειν to avoid trial for murder by going into exile, [Refs 5th c.BC+]: plural in this sense, [Refs 5th c.BC+]; αἵματασύγγονα brothers' corpses, [Refs 5th c.BC+] —concrete, νεακόνητον αἷ. keen-edged death, i. e. a sword, [Refs 5th…
αἷμα
haima
of uncertain derivation; blood, literally (of men or animals),
figuratively (the juice of grapes) or specially (the atoning blood of
Christ); by implication, bloodshed, also kindred:--blood.
αἷμα, ατος, τό
n.n.
blood
αἱμα haima 97x
blood; of the color of blood; bloodshed; blood-guiltiness; natural descent
αἷμα blood, Hom., etc.; in pl. streams of blood, Trag.
bloodshed, murder, Aesch., etc.: —ἐφ᾽ αἵματι φεύγειν to avoid trial for murder by going into exile, Dem.; so, αἷμα φεύγειν Eur.
like Lat. sanguis, blood-relationship, kin, Soph., Hom., etc.; ὁ πρὸς αἵματος one of the blood or race, Soph.; μητρὸς τῆς ἐμῆς ἐν αἵματι akin to her by blood, Aesch.
Deriv. uncertain.
Noun-GSN — Noun · genitive · singular · neutergenitive — of, from, belonging to.
Agrees with anything else marked singular neuter.
N-GSN Part of Speech: Noun Case: Genitive Number: Singular Gender: Neuter
blud (dam, probably from 'adham "to be red"; haima): Used in the Old Testament to designate the life principle in either animal or vegetable, as the blood of man or the juice of the grape (Le 17:11, et al.); in the New Testament for the blood of an animal, the atoning blood of Christ, and in both Old Testament and New Testament in a figurative sense for bloodshed or murder (Ge 37:26; Ho 4:2; Re 16:6).
1. Primitive Ideas:
Although the real function of the blood in the human system was not fully known until the fact of its circulation was established by William Harvey in 1615, nevertheless from the earliest times a singular mystery has been attached to it by all peoples. Blood…
Blood
(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).
(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the…
To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)
The life of all animals was regarded as especially in the blood, which was a sacred and essential part of the sacrifices offered to God, Heb 9:22. It was solemnly sprinkled upon the altar and the mercy seat, "for it is the blood that maketh atonement for the soul," Le 17:1-16 the life of the victim for the life of the sinner. It was therefore most sacredly associated with the blood of the Lamb of God which "cleanseth us from all sin," Eph 1:7 1Jo 1:7. Hence the strict prohibition renewed in Ac 15:29. In direct opposition to this are the heathen customs of drinking the blood of animals and even of men- of eating raw flesh, with the blood, and even fresh cut from the living…
100 occurrences in the New Testament, rendered 2 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 97 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 223 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.
εἰπάτω γάρ, τίς τέ ἐστι καὶ ποταπός, πνεῦμα ἢ αἷμα ἢ πῦρ ἢ ἀὴρ ἢ ἕτερόν τι [σῶμα], ἢ τοσοῦτόν γε ὅτι σῶμά ἐστιν ἢ πάλιν ἀσώματον.
δεσπότας γὰρ ἁπάντων ὑμᾶς εἶναι πεποίηκα τῶν τε χερσαίων καὶ νηκτῶν καὶ ὅσα τὴν μετάρσιον αἰώραν ἔχει καὶ φοράν, χωρὶς αἵματος·
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
τῆι ε τοῦ ἐνεστῶτος μηνὸς ἐφοδεύων … τὰ περὶ τὴν κώμην πεδία εὗρον ἔκχυσιν αἵματος , πυνθάνομαι δὲ τῶν ἐκ τῆς κώμης Θεόδοτον Δωσιθέου ἐξελθόντα ὡς ἐπὶ ταῦτα μηκέτʼ
τοῦ ὑπηρέτου εὗρον ἐπὶ τῷ μέσῳ δακτύλῳ τραῦμα , ὃ καὶ θεραπεύω, καὶ συνδρομὴν αἵματος ἐπὶ τῷ μαστῷ καὶ ἐξεμοῦσαν καὶ πυρέττουσαν. διὸ προσφωνῶ. ἔτους ιε Αὐτοκράτορος Καίσαρος Δομιτιανοῦ
θύραν ἐπισφραγεῖσαν ἀνεωγμένην … ων … τῶν χοίρων ἓξ χοίραν μίαν … α τὸ αἷμα ἀπέκειτο
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word ἔθνος (i.e., *ethnos*) refers to a multitude or a nation, often distinguished from the Jewish people. It can denote a company of individuals or animals and is frequently used in the New Testament to refer to Gentiles or non-Jews. The term appears in various contexts, including Acts and Matthew, where it highlights the distinction between Jews and other nations.
ἔθνος, -ους, τό; 1. a multitude (whether of men or of beasts) associated or living together ; a company, troop, swarm: ἔθνος ἑταίρων, ἔθνος ᾿Αχαιῶν, ἔθνος λαῶν, Hom. 1]. ; ἔθνος μελισσάων, 2,87; μυιάων ἔθνεα, ib. 469. 2. α multitude of individuals of the same nature or genus, (τὸ ἔθνος τὸ θῆλυ ἢ τὸ ἄρρεν, Xen. oec. 7, 26): πᾶν ἔθνος ἀνθρώπων, the human race, Acts xvii. 26 [but this seems to belong under the next head]. 3. race, nation: Mt. xxi. 43; Acts x. 35, ete.; ἔθνος ἐπὶ ἔθνος, Mt. xxiv. 7; ΜΚ. xiii. 8; οἱ ἄρχοντες, of βασιλεῖς τῶν ἐθνῶν, Mt. xx. 25; Lk. xxii. 25; used [in the sing.] of the Jewish people, Lk. vii. δ; xxiii. 2; Jn. xi. 48, 50-53; xviii. 35; Acts x. 22; xxiv. 2 (3), 10; xxvi. 4; xxviii. 19. 4. (ra) ἔθνη, like 0127 in the O. T., foreign nations not worshipping the true God, pagans, Gentiles, [ οἴ. Trench § xeviii.]: Mt. iv. 15 (Γαλιλαία τῶν ἐθνῶν), vi. 32; [3 Jn. 7…
Read the full entry →ἔθνος. Hicks in CR i. p. 42f. has shown that ‘‘ Hellenic life found its normal type in the πόλις, and barbarians who lived κατὰ κώμας or in some less organised form were ἔθνη,᾽᾿ and that similarly in the LXX and NT ἔθνος ‘‘ describes the pagan world, outside the Jewish Church,’’ but occasionally stands for the λαός itself, as in Ac 107%, 2477 α΄. In an Impenial rescript of a.p. 198-201 we have a good example of the word = ‘‘ province’ —P Oxy VII. 1020° ᾧ ἡγούplevos] τοῦ ἔθνους τὸν ἀγῶνα τῆς ἀφέσεως ἐκδικ[ήσει, “the praefect of the province shall decide the suit for release” (Ed.): cf. P Strass I. 2219 (iii/A.p.) διατάξεις εἰσὶν τῶν κυρίων περὶ τῶν ἐν τοῖς ἔθνεσιν οἰκούντων, where the editor understands by ἔθνη, ‘“‘provinctae populé Romani,” and the exx. from Greek writers of this usage in Magie p. 59, dA7chzv i. p. 66: see also Deissmann Pax/, p. 100. In the edict regarding the aurum…
Read the full entry →ἔθνος (ethnos) — Gentiles.
ἔθνος, εος, τό:
(ϝέθνος,[Refs 8th c.BC+]: - number of people living together, company, body of men, ἑτάρων ἔ., ἔ. ἑταίρων, band of comrades, [Refs 8th c.BC+]; ἔθνος λαῶν host of men, [Refs]; of particular tribes, Αυκίων μέγα ἔ. [Refs 8th c.BC+]; of animals, ἔ. μελισσάων, ὀρνίθων, μυιάων, swarms, flocks, etc., [Refs 8th c.BC+]; ἔ. ἀνέρων, γυναικῶν, [Refs 5th c.BC+]; ἔ. βρότεον, θνατόν, [Refs]; ἔ. τόδε, of the Erinyes, [Refs 4th c.BC+]
2. after [Refs 8th c.BC+], nation, people, τὸ Μηδικὸν ἔ. (γένος being a subdivision of ἔθνος) [Refs 5th c.BC+]; ἔ. ἠπειρογενές, μαχαιροφόρον, [Refs 5th c.BC+]
ἔθνος
ethnos
probably from 1486; a race (as of the same habit), i.e. a tribe;
specially, a foreign (non-Jewish) one (usually, by implication,
pagan):--Gentile, heathen, nation, people.
see GREEK for 1486
ἔθνος, ους, τό
n.n.
a race, people, the Gentiles
ἔθνος ethnos 162x
a multitude, company, Acts 17:26; 1 Pet. 2:9; Rev. 21:24; a nation, people, Mt. 20:25; 21:43; pl. ἔθνη, from the Hebrew, nations or people as distinguished from the Jews, the heathen, Gentiles, Mt. 4:15; 10:5; Lk. 2:32
ἔθνος ἔθνος, εος, ἔθω a number of people accustomed to live together, a company, body of men, Il., etc.; ἔθνος λαῶν a host of men, id. Il.; also of animals, swarms, flocks, id. Il., Soph.
after Hom., a nation, people, Hdt., etc.:—in NTest. τὰ ἔθνη the nations, Gentiles, i. e. all but Jews and Christians.
a special class of men, a caste, tribe, Plat., Xen.
sex, id. Xen.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
164 occurrences in the New Testament, rendered 11 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 162 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 509 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.
ἐπειδὴ γὰρ πορεύεται ἡ ὑπομονητικὴ ψυχὴ Ῥεβέκκα πυθέσθαι παρὰ θεοῦ, ἀποκρίνεται αὐτῇ, ὅτι „δύο ἔθνη ἐν τῇ γαστρί σού ἐστι, καὶ δύο λαοὶ ἐκ τῆς κοιλίας σου διασταλήσονται, καὶ λαὸς λαοῦ ὑπερέξει, καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι“ (Gen.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
λάβε πάλιν: Ἰδού, λέγει κύριος, πάντα τὰ ἔθνη ἀπερίτμητα ἀκροβυστίαν, ὁ δὲ λαὸς οὗτος ἀπερίτμητος καρδίας.
ὁ κύριος ἡμῶν … τοῦτο τὸ ἔθνος … λομενον πυ … εισθαι πρ … … ἐντολῆς … … εἰδῶσι ἔτους κϛ
ἀδελφῇ … χαίρειν. … μικρὸν παιδίον … ς φοινίκων … αν αὐτὸν ὡς … ἔθνη κoινὰν … μηχανῶν ἢ ἐρι… ἐπεὶ γὰρ χρείαν σου ἔχω … ἀσπάσασθαι. ἀπο
ἀπολαβεῖν σε τὴν νομὴν τῶν χωρὶς συνβάσεως κατεχομένων πρὸς βίαν χωρίων ὁ ἡγούμενος τοῦ ἔθνους κελεύσει … … θαλγη Ἀμβρήλου διὰ Ἀβδομάνχου υἱοῦ. ἀργύριον γυναῖκες δανίζεσθαι καὶ ὑπὲρ ἄλλων
The Greek word ἄνθρωπος (i.e., *anthropos*) means 'man' or 'human being,' encompassing both males and females. It is derived from roots meaning 'man-faced' and is used in various contexts throughout the New Testament, such as to distinguish humans from God and animals. The term can imply human frailty and is often used in phrases that reflect human nature or condition.
ἄνθρωπος, -ου, ὁ,
[in LXX chiefly for אָדָם, אִישׁ, also for אֱנוֹשׁ, etc.;]
man:
ἄνθρωπος, -ov, 6, [perh. fr. ἀνήρ and oy, i. e. man’s face; Curtius § 422; Vaniéek p.9. From Hom. down]; man. Tt is used 1. univ., with ref. to the genus or nature, without distinction of sex, a human being, whether male or female: Jn. xvi. 31. And in this sense a. with the article, generically, so as to include all human individuals: Mt. iv. 4 (ἐπ᾿ ἄρτῳ ζήσεται 6 ἄνθρωπος) ; Mt. xii. 35 (ὁ ἀγαθὸς ἄνθ. every good person); Mt. xv. 11, 18; Mk. ii. 27; vil. 15, 18, 20; Lk.iv.4; Jn. ii. 25 [W. § 18, 8]; vii. 51; Ro. vii.1,ete. b. so that a man is distinguished from beings of a different race or order; a. from animals, plants, ete.: Lk. v.10; Mt.iv.19; xii. 12; 2 Pet. ii. 16; Rev. ix. 4, 7, 10, 15,18; xi. 13, ete. β. from God, from Christ as divine, and from angels: Mt. x. 32; xix. 6; Mk. x. 9; Lk. 11. 15 [Ὁ WH om., L Tr br.] (opp. to angels); Jn. x. 33; Acts x. 26; xiv.11; 1 Th. ii. 13…
Read the full entry →ἄνθρωπος, like ἀνήρ, has kept its differentia practically unchanged from Homer to MGr. It is interesting to notice its philosophical abstract ἀνθρωπότης vouched for as fairly popular Greek by Vettius Valens (p. 346%, in antith. to ἀθανασία), passing into Christian theology (see LS and Sophocles Zex.), and current in MGr. The NT has no trace of the curious misuse by which the principal difference between a. and ἀνήρ is ignored: Tob 65 ἀνθρώπου ἢ γυναικός. P Flor |. 61 (a.p. 86-8) ἄξιος μ[ὲ]ν ἧς μαστιγωθῆναι, διὰ σεαυτοῦ [κ]Ἰατασχὼν ἄνθρωπον εἰσχήμονα καὶ yuv[ai]kas is not parallel, as a. only means as little is Jn 772. (Grimm). Another case of ἄνθρωπος invading the sphere of ἀνήρ is the Matthzean locution ἄ, οἰκοδεσπότης, βασιλεύς, φαγός etc. though not Attic: Mt may have got it from LXX (so Lev 21° ἀνθρώπου ἱερέως). Some papyrus passages may be cited, though little is needed. The…
Read the full entry →ἄνθρωπος (anthrōpos) — a human.
ἄνθρωπος, ἡ,
Attic dialect crasis ἅνθρωπος, Ionic dialect ὥνθρωπος, for ὁ ἄνθρ-:— man, both as a generic term and of individuals, [Refs 8th c.BC+], opposed to gods, ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων[Refs 8th c.BC+]; πρὸς ἠοίων ἢ ἑσπερίων ἀνθρώπων the men of the east or of the west, [Refs 8th c.BC+]; even of the dead in the Isles of the Blest,[Refs 5th c.BC+]
2. [Refs 5th c.BC+] uses it both with and without the Article to denote man generically, ὁ ἄ. θείας μετέσχε μοίρας[Refs]; ὁ ἄ. the ideal man, humanity, ἀπώλεσας τὸν ἄ., οὐκ ἐπλήρωσας τὴν ἐπαγγελίαν[Refs 2nd c.AD+]
ἄνθρωπος
anthropos
from 435 and ops (the countenance; from 3700); man-faced, i.e. a human
being:--certain, man.
see GREEK for 435
see GREEK for 3700
ἄνθρωπος, ου, ὁ
n.m.
a man, one of the human race
ἄνθρωπος prob. from ἀνήρ, ὤψ, manfaced man, Lat. homo (not vir), opp. to gods, ἀθανάτων τε θεῶν, χαμαὶ ἐρχομένων τ᾽ ἀνθρώπων Il.
with or without the Art. to denote man generally, Plat., etc.
in pl. mankind, ἀνθρώπων, ἀνδρῶν ἠδὲ γυναικῶν Il.; ὁ ἄριστος ἐν ἀνθρώποις ὄρτυξ the best quail in the world, Plat.; μάλιστα, ἥκιστα ἀνθρώπων most, least of all, Hdt., etc.
with another Subst., to give it a contemptuous sense, ἄνθρ. ὑπογραμματεύς, συκοφάντης, Oratt.; so homo histrio Cic.:—so, ἄνθρωπος or ὁ ἄνθρωπος was used alone, the man, the fellow, Plat.:— also in vocat. it was addressed contemptuously to slaves, ἄνθρωπε or ὦ 'νθρωπε, sirrah! you sir! Hdt., Plat.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
559 occurrences in the New Testament, rendered 21 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 548 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 708 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.
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
γέγονε γὰρ πρὸ ἐτῶν δισχιλίων, ἐφʼ ὅσον πλῆθος αἰῶνος οὐδʼ αὐτῶν οἱ ποιηταὶ τὰς γενέσεις τῶν θεῶν, μήτι γε τὰς τῶν ἀνθρώπων πράξεις ἢ τοὺς νόμους ἀνενεγκεῖν ἐτόλμησαν.
οὐ ταύτην τὴν νηστείαν ἐγὼ ἐξελεξάμην, λέγει κύριος, οὐκ ἄνθρωπον ταπεινοῦντα τὴν ψυχὴν αὐτοῦ,
Ψύχεως. καλῶς ἂν οὖν ποιήσαις διέμενος αὐτόν, καθὰ ἐν πόλει μοι ἐπηγγείλω. ἔστιν γὰρ ἄνθρωπος ἡμῖν χρήσιμος. ἔρρωσο. ἔτους λϛ, Παχώνς.
ἀεὶ χρόνου. ἐὰν δέ τίς σοι ἐπέλθηι ἔκ τε τοῦ ἐμοῦ ὀνόματος ἢ ἄλλου ἀνθρώπου, ἀνεπιεικὲς ἐκστήσω αὐτὸν ἀπὸ σοῦ περὶ αὐτῶν καὶ βεβαιώσω σοι αὐτὰ ἀπὸ συναλλαγμάτων καὶ
ντων ὑμῶν διαλήψεως … καὶ οὐδὲ μέχρι τοῦ νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας
κατοικέω is built from the prefix κατ- and the root οικέω, meaning to dwell or inhabit. It covers the act of residing in a place, either literally or metaphorically, including divine indwelling. The New Testament uses it in various contexts, such as God dwelling in the temple (Mt 23:21) and Christ dwelling in believers (Eph 3:17).
κατ-οικέω, -ῶ; 1 aor. κατῴκησα; [fr. Soph. and Hat. down]; Sept. times uncounted for 307), more rarely for 137; 1. intrans. todwell, settle; 8. prop.: foll. by ev w. dat. of place, Lk. xiii. 4 [Tr WHom. ἐν]; Acts i. 20; 5 [T WHurrg. εἰς (see below)]; vii. 2,4, 48; ix. 22; xi. 29; xiii. 27; xvii. 24; Heb. xi. 9; Rev. xiii. 12; foll. by εἰς (a pregnant construction; see εἰς, C. 2 p.186*), Mt. ii. 23; iv.13; Acts vii. 4; ἐπὶ τῆς γῆς, Rev. ili. 10; vi. 10; viii. 13; xi. 10; xiii. 8, 14; xiv. 6 Rec.; xvii. 8, (Num. xiii. 33; xiv. 14; xxxv. 32, 34); ἐπὶ πᾶν τὸ πρόσωπον [παντὸς προσώπου LT Tr WH (cf. ἐπί, C. 1. 1a.)] τῆς γῆς; Acts xvii. 26; ὅπου, Rev. ii. 13; so that ἐκεῖ must be added mentally, Acts xxii. 12; demons taking possession of the bodies of men are said κατοικεῖν ἐκεῖ, Mt. xii. 45; Lk. xi. 26. b. metaph., divine powers, influences, etc., are said κατοικεῖν ἔν τινι (dat. of pers.)…
Read the full entry →κατοικέω, in the general sense of ‘‘ dwell in,’’ ‘‘inhabit,’’ is found in such passages as P Fay 9814 (A.D. 123) τὰ évolkia . . ἧς κατοικῖ αὐτῶν κοινωνικῆς ο[ἰκίας] ἐν κώμῃ Εἰὐημερείᾳ, *‘ the rent of the house at Euhemeria jointly owned by them at which she lives’’ (Edd.), P Oxy VIII. 110217 (c. a.D. 146) © τοῦ νομ]οῦ στρατηγὸς ἀκρειβέστερον ἐξετάσει τ κατοικῖ, ‘the strategus of the nome shall hold a more exact inquiry in the place where he lives” (Ed.). More technically used, the verb refers to the permanent ‘‘residents’’ of a town or village, as distinguished from those ‘‘ dwelling as strangers Ὁ or ‘‘sojourners” (παροικοῦντες) : cf. Gen 371. See further Hohlwein ZL’ Egypte Romaine, p. 351 f., Jouguet Ve municipale, p. 57…
Read the full entry →κατοικέω (katoikeō) — to dwell.
κατοικ-έω,
settle in, colonize, πόλιν [Refs 5th c.BC+]; τοῖς κατοικεῖν ἐθέλουσι τὰν πόλιν Decrees Byzantine cited in [Refs 4th c.BC+]: generally, inhabit, τόπους [Refs 5th c.BC+], etc.:— passive, to be dwelt in or inhabited, opposed to κατοικίζομαι (to be just founded), [Refs 4th c.BC+]
2. absolutely, settle, dwell, ζητοῦσα.. ποῦ κατοικοίης [Refs 5th c.BC+]; ἐν δόμοις, ἐν ἄστεσι, [NT+5th c.BC+]; especially of non-citizens, Ἐφέσιοι καὶ οἱ -οῦντες [Refs 4th c.BC+]:—perfect and pluperfect passive, to have been planted or settled, κατὰ κώμας [Refs 5th c.BC+]; κ.νῆσον, τὴν μεσόγειαν, [Refs 5th c.BC+]
κατοικέω κατοικίζω
katoikeo
from 2596 and 3611; to house permanently, i.e. reside (literally or
figuratively):--dwell(-er), inhabitant(-ter).
see GREEK for 2596
see GREEK for 3611
κατοικέω
v.
I dwell in, settle in, inhabit
κατοικέω fut. ήσω to dwell in as a κάτοικος, to settle in, colonise, Hdt., Eur.: generally, to inhabit, Soph., Eur., etc.
absol. to settle, dwell, Soph., Eur., etc.:—so in perf. and plup. pass. to have been settled, to dwell, Hdt.
in Pass., of a state, to be administered, governed, Soph., Plat.
intr. of cities, to lie, be situate, Plat.
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
dwel:
(1) In the Old Testament "dwell" is a translation of 9 words, of which by far the most frequent is yashabh, "to sit down," translated "dwell" over 400 times (Ge 4:20; Jos 20:4; 1Ch 17:1,4,5, etc.); also very frequently "sit," and sometimes "abide," "inhabit," "remain." Another word often rendered "dwell" is shakhan or shakhen ("to settle down"), from which is derived the rabbinic word shekhinah (literally, "that which dwells"), the light on the mercy-seat which symbolized the Divine presence (Ex 25:8, etc.). In order to avoid appearing to localize the Divine Being, wherever God is said to "dwell" in a place, the Targum renders that He "causes His Shekinah to dwell"…
Dwell
Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.
God “dwells in light” (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph.…
45 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 45 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 375 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 δέ γε σοφίας μεστὸς Ἰακὼβ καὶ πολίτης ἐστὶ καὶ οἰκίαν τὴν ἀρετὴν κατοικεῖ·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
ἴδε οὖν, ἡμεῖς ἀναπεπλάσμεθα, καθὼς πάλιν ἐν ἑτέρῳ προφήτῃ λέγει: Ἰδού, λέγει κύριος, ἐξελῶ τούτων, τουτέστιν ὧν προέβλεπεν τὸ πνεῦμα κυρίου, τὰς λιθίνας καρδίας καὶ ἐμβαλῶ σαρκίνας: ὅτι αὐτὸς ἐν σαρκὶ ἔμελλεν φανεροῦσθαι καὶ ἐν ἡμῖν κατοικεῖν.
διαστολὴ ἀρταβίας ιε ἔτους Τραιανοῦ τοῦ κυρίου κατοίκων Κερκεσήφεως. Ἑρμῆς Διδύμου σὺν ταῖς εἰς Πτολεμᾶν Διδᾶ διὰ Ἡρακλείας θυγατρὸς πυροῦ ἀρτάβαι ϛ
ἐπιποτισμοῖς ἀκολούθως τῆι προγεγραμμένηι διαιρέσει, κυρίας δὲ εἶναι καὶ τὰς διὰ τῶν καταλοχισμῶν τῶν κατοίκων . καὶ ἀπέχειν τὴν ὁμολογοῦσαν Διδύμην παρὰ τοῦ Λυσιμάχου τὸ ἑσταμένον παραχωρητικὸν κεφάλαιον τῶν
κγ ἔτους Ἀντωνίνου Καίσαρος τοῦ κυρίου Εὐσεβοῦς Θεαδελφείας ἔστι δὲ λήμματα κγ ἔτους. ναυβίου κατοίκων δραχμαὶ υκα ὀβολὸς ἡμιωβέλιον χαλκοῖ 2 προσδιαγραφομένων δραχμαὶ μβ ὀβολὸς γίνονται δραχμαὶ υξγ διώβολον
The Greek word ἐπί (epi) is a preposition that indicates a relationship of superposition, often translated as 'on,' 'upon,' or 'over.' It can govern the genitive, dative, or accusative cases, covering meanings related to place, time, authority, and various figurative uses. In the New Testament, it frequently appears with the accusative case, especially in contexts of motion or direction, such as in Matthew 14:28.
ἐπί (before a smooth breathing ἐπ’, before a rough breathing ἐφ’),
prep. c. gen., dat., acc. (acc. most freq. in NT),
with primary sense of superposition, on, upon.
C. gen.,
of place, answering the question, where?
of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mt 6:10, 19, al.; τ. κεφαλῆς, I Co 11:10; τ. νεφελῶν, Mt 24:30, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mk 4:26; σπείρειν, ib. 31; ἔρχεσθαι, He 6:7, al.; fig., ἐπ’ ἀληθείας (MM, s.v. ἀ.); of the subject of thought or speech, Ga 3:16; of power or authority, over, πάντων,
ἐπί, [before a rough breathing ἐφ᾽ (occasionally in Mss. én’; see 6. g. Ps. exly. (exlvi.) 3), and also in some instances before a smooth breathing (as ἐφ᾽ ἐλπίδι, Acts ii. 26 L; Ro. viii. 20 (21) Tdf.); 566 ἀφεῖδον. It neglects elision before proper names beginning with a vowel (exe. Αἴγυπτον Acts vii. 10, 18) and (at least in Tdf.’s txt.) before some other words, see the Proleg. p. 94 sq.; cf. W. §5,1a.; B. p. 10], a preposition [fr. the Skr. local prefix dpi; Curtius $335], joined to the gen., the dat., and the ace. ; its primary signification is upon (Lat. super; [cf. W. 374 (350) note). A. with the Genitive [cf. W. § 47, g.; B. 336 (289)]; I. of Place; and 1. of the place on which; a. upon the surface of (Lat. in or super with the abl., Germ. auf with the dat.); after verbs of abiding, remaining, standing, going, coming, etc.; of doing anything: ἐπὶ κλίνης, Mt. ix. 2; Lk. xvii. 34…
Read the full entry →ἐπὶ ξένης εἶναι, and P Giss I. 2115 μένε ἐπὶ ἑαυτοῦ, “stay at home.” The sense of ‘‘near,’’ “‘in the vicinity of”’ appears in P Ryl II. 127° (A.D. 29) κοιμωμένον μον ἐπὶ τῆς θύρας: cf. Ac 5°% and see Jn 6᾽", 211 ἐπὶ τῆς θαλάσσης, where the rendering ‘“‘ near the sea,’ or, as we should say, “fon the shore,” is to be preferred (cf. Abbott /ok. Gr. p- 261). In P Lond 11688 (a.p. 18) (= III. p. 136) ἐν τοῖς ἀπὸ A(Bos μέρεσι ἐπὶ ταῖς οὔσαις γειτνίαις, ἐπί is almost = ἐν." The local force still underlies the meaning of such a phrase as ἐπ᾿ ἀληθείας (cf. Mk 1214) in the census paper P Oxy II. 255}5 (A.D. 48) (= Selections, p. 47), where it is stated that the return is ‘“‘sound”’ and rests “on a true basis "᾿-ἐ]ξ [ὑ]γιοῦς kal ἐπ᾽ ἀληθείας. Cf. also P Lille I. 264 (iii/B.c.) τὴν δὲ λοιπὴν γ[ῆν ἑτο]ιμάζω, εἰ μὴ ἀκολουθεῖς ἅπαντα καθὼς ἐπὶ τῆς διαγραφῆς τ[ο]ῦ [εἰς τὸ] τε ἔτος σπόρου μεμισθῶσϑαι…
Read the full entry →ἐπί (epi) — upon/to/against.
ἐπί,
Thess. (before τ) [Refs 3rd c.BC+], to denote the being upon or supported upon a surface or point.
__A WITH GEN.:
__A.I of Place,
__A.I.1 with Verbs of Rest, upon, [Refs 8th c.BC+]: without a Verb expressed, ἔγχεα ὄρθ᾽ ἐ. σαυρωτῆρος (i.e. σταθέντα) [Refs]; ἔκλαγξαν ὀϊστοὶ ἐπ᾽ ὤμων the arrows on his shoulders, [Refs 5th c.BC+]: also with Verbs of Motion, where the subject rests upon something, as on a chariot, a horse, a ship, φεύγωμεν ἐφ᾽ ἵππων on our chariot, [Refs 8th c.BC+]; τὴν κλεῖδα περιφέρειν ἐφ᾽ ἑαυτοῦ to carry the key about on his person, [Refs 5th c.BC+] walk on tiptoe, [Refs 5th c.BC+]; of places, upon, if the place is an actual support, [Refs]; ἐ. τοῦ εὐωνύμον on the left, ἐ. τῶν πλευρῶν on the flanks, [Refs 5th c.BC+]; but most frequently, in, rarely in [Refs 8th c.BC+] in the country. [Refs 8th c.BC+]; ἐπ᾽ οἰκήματος κατίσαι…
ἐπί
epi
a primary preposition; properly, meaning superimposition (of time,
place, order, etc.), as a relation of distribution (with the genitive
case), i.e. over, upon, etc.; of rest (with the dative case) at, on,
etc.; of direction (with the accusative case) towards, upon,
etc.:--about (the times), above, after, against, among, as long as
(touching), at, beside, X have charge of, (be-, (where-))fore, in (a
place, as much as, the time of, -to), (because) of, (up-)on (behalf
of), over, (by, for) the space of, through(-out), (un-)to(-ward),
with. In compounds it retains essentially the same import, at, upon,
etc. (literally or figuratively).
ἐπί
Prep.
on, to, against, on the basis of, at
ἐπί epi 890x
(1) with the gen., upon, on, Mt. 4:6; 9:2; 27:19; in, of locality, Mk. 8:4; near upon, by, at, Mt. 21:19; Jn. 21:1; upon, over, of authority, Mt. 2:22; Acts 8:27; in the presence of, especially in a judicial sense, 2 Cor. 7:14; Acts 25:9; in the case of, in respect of, Jn. 6:2; Gal. 3:16; in the time of, at the time of, Read the full entry →
ἐπί
on, upon with gen., dat., and acc.
prep. with gen., dat., and acc.: Radic. signf. upon.
WITH GEN.:
of Place,
with Verbs of Rest, upon or on, κεῖσθαι ἐπὶ χθονός Il.; ἐφ᾽ ἵππου on horse-back, etc.; ἐπὶ γῆς upon earth, Soph.; ἐπ᾽ ἀγροῦ in the country, Od.; also at or near, ἐπὶ Λήμνου off Lemnos, Hdt., etc.:—with Verbs of motion, the sense is pregnant, ἐπ᾽ ἠπείροιο ἔρυσσαν drew the ship upon the land and left it there, Il., etc.; ἀναβῆναι ἐπὶ τῶν πύργων Xen.
not strictly of Place, μένειν ἐπὶ τῆς ἀρχῆς to remain in the command, id. Xen.; ἐπὶ τῶν πραγμάτων engaged in business, Dem.: —of ships, ὁρμεῖν ἐπ᾽ ἀγκύρας to ride at (i. e. in dependence on an) anchor, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
907 occurrences in the New Testament, rendered 46 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 886 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.
εἶθ’ ὕδατος ἀσώματον οὐσίαν καὶ πνεύματος καὶ ἐπὶ πᾶσιν ἑβδόμου φωτός, ὃ πάλιν ἀσώματον ἦν καὶ νοητὸν ἡλίου παράδειγμα καὶ πάντων ὅσα φωσφόρα ἄστρα κατὰ τὸν οὐρανὸν ἔμελλε συνίστασθαι.
ὡς Ἅβραμος ἐπὶ τοὺς Ἀσσυρίους ἐκστρατεύσας ἐνίκησε καὶ τοὺς αἰχμαλώτους τῶν Σοδομιτῶν ἔσωσε καὶ τὴν λείαν ἣν ἔλαβον ἀφείλετο.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πανοβχούνιος τοῦ Τοτόηους ἐν τῷ ιε ἔτει Παῦνι γ ἐπὶ τοῦ ἀρχείου, μιᾶς μὲν ἐν τῷ ἀπὸ λιβὸς πεδίωι, γείτονες· νότου γῆ Πατοῦτος τοῦ
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 Ἀφροδίτης
ἐδέξατο Πακοῖβις ὁ πριάμενος. 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
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-ASN — Adjective · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
A-ASN Part of Speech: Adjective Case: Accusative Number: Singular Gender: Neuter
ol: Used in various combinations, and with different meanings.
(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.
(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).
1,264 occurrences in the New Testament, rendered 28 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 1,242 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
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
πρόσωπον (prosōpon) means 'face' or 'countenance,' and can also refer to a person's presence or outward appearance. It is derived from the components meaning 'toward' and 'view.' The term appears frequently in the New Testament, often in contexts relating to personal encounters or appearances, such as in Matthew 6:16 and 2 Corinthians 2:10. It can also imply judgment based on external conditions.
πρόσωπον, -ου, τό
(< πρός, ὤψ),
[in LXX chiefly and very freq. for פָּנִים;]
prop., of persons (so always in cl.);
πρόσωπον, -ov, τό, (fr. πρός and ὦψ, cf. μέτωπον), fr. Hom. down; Sept. hundreds of times for 0°33, also for DDN, ete. ; 1. a. the face, i. 6. the anterior part of the human head: Mt. vi. 16, 17; xvii. 2; xxvi. 67; Mk. xiv. 65; Lk. [ix. 29]; xxii. 64 [Τ Tr WH om. Lehm. br. the cl.]; Acts vi. 15; 2 Co. iii. 7,13, 18; [xi. 20]; Rev. iv. 7; ix. 7; x.1; τὸ πρόσωπον τῆς γενέσεως, the face with which one is born [A. V. his natural face], Jas. i. 23; πίπτειν emt πρόσ. [cf. W. § 27, 1n.; 122 (116)]and ἐπὶ τὸ mpoo., Mt. xvii. 6; xxvi. 39; Lk. v. 12; xvii. 16; 1 Co. xiv. 25; [Rev. vii. 11 Rec.; πίπτ. ἐπὶ τὰ πρόσ., Rev. xi. 16; vii. 11GLT Tr WH]; ἀγνοούμενός τινι τῷ προσώπῳ, unknown to one by face, i.e. personally unknown, Gal. i. 22; bereaved of one προσώπῳ, οὐ καρδίᾳ [ A. V. in presence, not in heart], 1 Th. ii. 17; κατὰ πρόσωπον, in or towards (i. e. so as to look into) the face, i.e. before…
Read the full entry →πρόσωπον, *“facew:)cl. ΒΒ Εν 47 (5.6: 052-1) (ΞΞ GPZ 1. p. 332, Selections p. 22) lt μὴ μικρόν τι ἐντρέπομαι, οὐκ ἄν pe ἴδες τὸ πόρσωπον, ‘but for the fact that I am a little ashamed, Part VI. 3 , Tpo Τασσω you would never again have seen my face,” and 7. 51906 (B.C. 159) (= UPZ i. p. 360) εἶχον πρόσοπον καλὸν «εἶχον ) καὶ οὐκ ἤθελον οὐθενεὶ δῖξαί μου τὸ πόρσωπον διὰ τὸ καλὸν αὐτὸν ely[a]t, where also note the form πόρσωπον by melathests (Mayser Gr. p. 189). From this literal meaning it is an easy transition to the more general sense of *‘outward appearance,” and thence to the frequent use of the word in the Kow# as practically equivalent to our “person "᾿ξ see e.g. P Oxy XIV. 16724 (a.D. 37-41) ξένοις προσώποις, “‘to strangers,” 76. II. 237vii3 (ap. 186) ὁμοίας ὑποθέσεως :ἀκούσαντα [ἐξ] Αἰγυπτιακῶν προσώπων, ““having heard a similar plea advanced by Egyptian witnesses ” (Edd.), P Ryl…
Read the full entry →πρόσωπον (prosōpon) — face.
πρόσωπον, τό:
plural πρόσωπα, Epic dialect (Aeolic dialect accusative to [Refs 8th c.BC+] προσώπατα [Refs 8th c.BC+]:— face, countenance (compare μέτωπον), [Refs 8th c.BC+] always in plural, even of a single person, [Refs 8th c.BC+], and usually in later writers; π. κλιθὲν προσώπῳ [Refs 5th c.BC+]; ἐς π. τινὸς ἀφικέσθαι come before him,[LXX+2nd c.BC+]; κατὰ πρόσωπον in front, facing, [Refs 5th c.BC+]; κατὰ π. Αἰγύπτου facing, fronting Egypt, [LXX]; opposed to κατὰ νώτου, [Refs 2nd c.BC+]; κατὰ π. ἄγειν, opposed to κατὰ κέρας ὑπεραίρειν, [Refs]; κατὰ π. in person, ἡ κατὰ π. ἔντευξις [Refs 1st c.AD+]; κατὰ π. παραμυθήσασθαι, opposed to διὰ τοῦ ψαφίσματος, [Refs 4th c.BC+]; also πρὸς τὸ π. [Refs 5th c.BC+]; ἐπὶ προσώπου Ἰεριχώ in front of Jericho, [LXX+3rd c.BC+]; βλέπειν εἰς π. τινός regard his countenance, [LXX+NT]: of the ibis, [Refs 5th…
Read the full entry →πρόσωπον
prosopon
from 4314 and ops (the visage, from 3700); the front (as being towards
view), i.e. the countenance, aspect, appearance, surface; by
implication, presence, person:--(outward) appearance, X before,
countenance, face, fashion, (men's) person, presence.
see GREEK for 4314
see GREEK for 3700
πρόσωπον, ου, τό
n.n.
the face, countenance, surface
πρόσωπον prosōpon 76x
the face, countenance, visage, Mt. 6:16, 17; 17:2, 6; according to late usage, a person, individual, 2 Cor. 1:11; hence, a personal presence, 1 Thess. 2:17; from the Hebrew, πρόσωπον πρὸς πρόσωπον, face to face, clearly, perfectly, 1 Cor. 13:12; face, surface, external form, figure, appearance, Mt. 16:3; Lk. 12:56; external circumstances, or condition of any one, Mt. 22:16; Mk. 12:14; πρόσωπον λαμβάνειν, to have respect to the…
Read the full entry →πρόσωπον ὤψ the face, visage, countenance, mostly in pl., even of a single person, Hom., Soph., etc.; βλέπειν τινὰ εἰς πρ. Eur.; ἐς πρ. τινὸς ἀφικέσθαι to come before him, id. Eur.:— κατὰ πρ. in front, facing, Thuc., etc.; ἡ κατὰ πρ. ἔντευξις a tete-a-tete, Plut.; also, πρὸς τὸ πρ. Xen.; λαμβάνειν πρ. τινος, ῀ προσωποληπτεῖν τινα, NTest.:—metaph., ἀρχομένου πρ. ἔργου Pind.
one's look, countenance, Lat. vultus Aesch., etc.; οὐ τὸ σὸν δείσας πρ., cf. Hor. vultus instantis tyranni, Soph.
= προσωπεῖον, a mask, Dem., Arist.
outward appearance, beauty, Pind.
a person, NTest., etc.; πρόσωπον in bodily presence, id. NTest.
Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
fas: In Hebrew the translation of three expressions:
(1) panim
(2) `ayin, literally, "eye" and
(3) 'aph, literally, "nose," "nostril," already noted under the word COUNTENANCE, which see.
The first and second of these words are used synonymously, even in metaphorical expressions, as, for example in the phrase "the face of the earth," where panim is used (De 6:15 et passim) and `ayin (Nu 22:5 et passim). The third expression preserves more clearly its original meaning. It is generally used in the phrases "to bow one's self to the earth," "to fall on one's face," where the nose actually touched the ground. Often "my face," "thy face" is mere oriental circumlocution for the personal pronoun "I," "me," "thou," "thee." "In thy face" means "in thy presence;" and is often so translated. A…
Face
Means simply presence, as when it is recorded that Adam and Eve hid themselves from the “face [R.V., ‘presence’] of the Lord God” (Gen. 3:8; comp. Ex. 33:14, 15, where the same Hebrew word is rendered “presence”). The “light of God’s countenance” is his favour (Ps. 44:3; Dan. 9:17). “Face” signifies also anger, justice, severity (Gen. 16:6, 8; Ex. 2:15; Ps. 68:1; Rev. 6:16). To “provoke God to his face” (Isa.…
Face and presence, expressed by the same word in Hebrew, are often put for the person himself, Ge 48:11 Ex 33:14 Isa 63:9. No man has seen the face of God, that is, had a full revelation of his glory, Ex 33:20 Joh 1:18 1Ti 6:16. To see him "face to face," is to enjoy his presence, Ge 32:30 Nu 14:14 De 5:4, and have a clear manifestation of his nature and grace,
77 occurrences in the New Testament, rendered 7 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 76 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 614 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.
"πηγὴ δ’ ἀνέβαινεν ἐκ τῆς γῆς καὶ ἐπότιζε πᾶν τὸ πρόσωπον τῆς γῆς“ (Gen.
ἡσθεὶς δὲ τούτοις Ἰάκωβος Φανουῆλον ὀνομάζει τὸν τόπον, ὃ σημαίνει θεοῦ πρόσωπον.
τὸ δὲ πρόσωπόν μου ἔθηκα ὡς στερεὰν πέτραν.
ἐπελεύσεσθαι ἐπὶ τὸν ἅπαντα χρόνον. ὑπογραφεῖς τῶν ὁμολογούντων Λυσίμαχος Λυσιμάχου ὡς ἐτῶν κβ οὐλὴ προσώπῳ ἐξ ἀριστερῶν καὶ τῆς Τατιθίγξιος Διόδωρος Ψενοβάστεως ὡς ἐτῶν κζ οὐλὴ δακτύλῳ πρώτῳ ἀριστερᾶς
μεσόφρυον. Ὀρσῆς Κρονίδου ὡς ἐτῶν με οὐλὴ ὀφρύει. Μιεῦς Ἁρμιύσιος ὡς ἐτῶν μϛ οὐλὴ προσώπῳ ἐξ ἀριστερῶν Ἁρμιῦσις Φασῶτος ὡς ἐτῶν νε οὐλὴ … δεξι . Ἥρων Ὀρσεῦτος εὐδοκῶ
κυριακὰς ψήφους. Ἡρακλείδης ὡς ἐτῶν μ οὐλὴ ἀστραγάλῳ δεξιῷ Ὡρίων ὡς ἐτῶν λε οὐλὴ προσώπῳ μέσῳ Ἀρητίων ὡς ἐτῶν λε οὐλὴ δακτύλῳ χειρὸς ἀριστερᾶς Ἥρων ὡς ἐτῶν ν οὐλὴ
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 γῆ (gē) means 'earth' or 'land' and is used in various contexts, including the physical ground, cultivated land, and regions or countries. It appears frequently in the New Testament, often contrasting with 'heaven' or 'sea.' The lexicons indicate a consensus on its meanings, which encompass both the solid part of the globe and the concept of territory.
γῆ; gen. γῆς, 7, (contr. fr. yéa, poet. γαῖα), Sept. very often for γι and ΤΣ, earth; 1. arable land: Mt. xiii. 5, 8, 23; Mk. iv. 8, 20, 26, 28, 31; Lk. xiii. 7; xiv. 35 (34); Jn. xii. 24; Heb. vi. 7; Jas. v. 7; Rev. ix. 4; of the earthy material out of which a thing is formed, with the implied idea of frailty and weakness: ἐκ γῆς χοϊκός, 1 Co. xv. 47. 2. the ground, the earth as a standing-place, (Germ. Boden) : Mt. x. 29; xv. 35; xxiii. 85; xxvii. 51; Mk. viii. 6; ix. 20; xiv. 35; Lk. xxii. 44 [L br. WH reject the pass.]; xxiv. 5; Jn. viii. 6, 8, [i.e Rec.]; Acts ix. 4, 8. 3. the main /and, opp. to sea or water: Mk. iv. 1; vi. 47; Lk. ν. 8; viii. 27; Jn. vi. 21; xxi. 8 sq. 11; Rev. xii. 12. 4. the earth as a whole, the world (Lat. terrarum orbis); a. the earth as opp. to the heavens: Mt. v. 18, 35; vi.10; xvi.19; xviii. 18; xxiv. 35; Mk. xiii. 31; Lk. ii. 14; Jn. xii. 32; Acts ii. 19…
Read the full entry →γῆ. The rare plural forms of this word which are found in the LXX may be illustrated from the Ptolemaic papyri of 1i/B.c., e.g. BGU III. 993329 (νος 128-7) γῶν τε καὶ οἰκιῶν, P Tor I. 12° (B.c. 116) ἕνεκεν τοῦ kal τῶν γῶν μὴ μετεσχηκέναι αὐτήν, P Tebt I. 6% (B.c. 140-39) yas τε καὶ ἕτερα : see Thackeray G7. i. p. 143. In MGr, beside ἢ γῆ, we have the indeclinable ἢ γῆς, τῆς γῆς, etc. : see Thumb Handbook, p. 57. The familiar Biblical ἔπὶ γῆς appears in P Ryl 11. $78 (early iii/A.b.) 6 αὐτὸς ὁριοδείκτης ἐπέδειξα ἐπὶ γῆς (restored from 1.*), “1 the said surveyor have verified it on the spot”: the editors suggest that ἐπὶ γῆς should be read in P Thead 54% and 55%. It may be observed that γῆ in papyri is regularly ‘‘land” in small or moderate quantities, a sense never found in NT, where γῆ is always antithetic to sky or sea, or denotes a district or country, The LXX and papyri, in their use…
Read the full entry →γῆ (gē) — earth: planet.
γῆ, ἡ,
occasionally in [Refs 8th c.BC+]: dual γαῖν [Refs 5th c.BC+]; γῶν [Refs 2nd c.BC+]:—earth (including land and sea, [Refs 7th c.BC+] opposed to heaven, or land opposed to sea, Γῆ τε καὶ Ἠέλιος καὶ Ἐρινύες [Refs 8th c.BC+]; τίς γ; [Refs 8th c.BC+]; κατὰ γῆν on land, by land, opposed to ναυσί, [Refs 5th c.BC+]; opposed to ἐκ θαλάσσης, [Refs 5th c.BC+]; ἐπὶ γῆς on earth, opposed to νέρθε, [Refs 5th c.BC+]; κατὰ γῆς below the earth, [Refs 5th c.BC+]: genitive with local Adverbs, ἵνα γῆς [Refs 5th c.BC+]; ποῦ, ποῖ, ὅποι γ., [Refs 5th c.BC+]
2. earth, as an element, [Refs 6th c.BC+]
2. b γῆν καὶ ὕδωρ αἰτεῖν, as tokens of submission, [Refs 5th c.BC+]
γῆ
ge
contracted from a primary word; soil; by extension a region, or the
solid part or the whole of the terrene globe (including the occupants
in each application):--country, earth(-ly), ground, land, world.
γῆ, γῆς, ἡ
n.f.
the earth, soil, land
γῆ gē 250x
earth, soil, Mt. 13:5; Mk. 4:8, et al.; the ground, surface of the earth, Mt. 10:29; Lk. 6:49, et al.; the land, as opposed to the sea or a lake, Lk. 5:11; Jn. 21:8, 9, 11; the earth, world, Mt. 5:18, 35, et al.; by synec. the inhabitants of the earth, Mt. 5:13; 6:10; 10:34; a land, region, tract, country, territory, Mt. 2:20; 14:34;by way of eminence, the chosen land, Read the full entry →
γῆ earth opp. to heaven, or land opp. to sea, Hom., etc.; κατὰ γῆν on land, by land, Thuc.; κατὰ γῆς Xen.:— ἐπὶ γῆς on earth, Soph.; κατὰ γῆς below the earth, Trag.:—the gen. with local adverbs, ἵνα γῆς, ποῦ γῆς, ubi terrarum, where in (in what quarter of) the world, where on earth, Soph., etc.
earth, as an element, opp. to air, water, fire, Plat.
a land, country, Aesch., etc.; γῆν πρὸ γῆς from land to land, id. Aesch.
the earth or ground as tilled, Soph., Plat.
a lump of earth, in the phrase γῆν καὶ ὕδωρ αἰτεῖν, γῆν καὶ ὕδωρ διδόναι, in token of submission, Hdt.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
255 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 250 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 1,727 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.
Φησὶ δ’ ὡς „ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν", τὴν ἀρχὴν παραλαμβάνων | οὐχ ὡς οἴονταί τινες τὴν κατὰ χρόνον·
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
λέγει δὲ πάλιν πρὸς αὐτούς: Μὴ ἐγὼ ἐνετειλάμην τοῖς πατράσιν ὑμῶν ἐκπορευομένοις ἐκ γῆς Αἰγύπτου, προσενέγκαι μοι ὁλοκαυτώματα καὶ θυσίας;
Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ
μελίχρως μακροπρόσωπος εὐθύριν ἀδύνατος ὄμμασι τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἄνω πεδίωι περὶ Πάθυριν γῆν ἤπειρον σιτοφόρον ἀρουρῶν … ἧς γείτονες νότουπλατεῖαὁδός, βορρᾶ … περίχωμα … προπεπρα
ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς γῆς ἠπείρου σιτοφόρου ἀδιαιρέτου ἐν τῷ ἀπὸ βορρᾶ πεδίωι Παθύρεως τὸ ἐπιβάλλον αὐτῷ μέρος ἕβδομον·
The Greek word ὁρίζω (i.e., *horizo*) is derived from ὅρος, meaning boundary. It encompasses the ideas of marking boundaries, determining, appointing, and defining. In the New Testament, it appears in contexts such as Acts 17:26, where it refers to the appointment of times and boundaries. The lexicons do not show significant disagreement on its meanings.
ὁρίζω; 1 aor. ὥρισα; Pass., pf. ptep. ὡρισμένος ; 1 aor. ptep. ὁρισθείς ; (fr. ὅρος a boundary, limit) ; fr. [Aeschyl. and] Hdt. down; to define: i 6. 1. to mark out the boundaries or limits (of any place or thing): Hadt., Xen., Thuce., al.; Num. xxxiv. 6; Josh. xiii. 27. . 2. to determine, appoint: with an ace. of the thing, ἡμέραν, Heb. Not found elsewhere; [ef. W. 26; 102 iv. 7; καιρούς, Acts xvii. 26, (numerous exx. fr. Grk. auth. are given in Bleek, Hebr.-Br. ii. 1 p. 538 sq.); pass. ὡρισμένος, ‘ determinate,’ settled, Acts ii. 23; τὸ ὡρισμ. that which hath been determined, ace. to appointment, decree, Lk. xxii. 22; with an ace. of pers. Acts xvii. 31 (ᾧ by attraction for ὅν [W. § 24,1; B. ὃ 143, 8]); pass. with a pred. nom. Ro. i. 4 (for although Christ was the Son of God before his resurrection, yet he was openly appointed [A.V. declared] such among men by this transcendent and…
Read the full entry →ὁρίζω (horizō) — to determine.
ὁρίζω,
Ionic dialect οὐρ- [Refs 5th c.BC+]: future ὁριῶ [Refs 5th c.BC+]: aorist ὥρισα [Refs 5th c.BC+]; Ionic dialect οὔρισα [Refs 5th c.BC+]: perfect ὥρικα [Refs 4th c.BC+]:—middle, future -ιοῦμαι[Refs 5th c.BC+]: aorist ὡρισάμην [Refs 4th c.BC+]:—passive, future ὁρισθήσομαι [Refs 5th c.BC+]: aorist ὡρίσθην [Refs]: perfect ὥρισμαι [Refs 5th c.BC+]; but in middle sense, [Refs 5th c.BC+]: (ὅρος):—divide or separate from, as a border or boundary, c.accusative et dative, ὁ Νεῖλος ὁ τὴν Ἀσίην οὐρίζων τῇ Λιβύῃ [Refs 5th c.BC+]:—passive, θύρᾳ βαλανωτῇ ὡρισμένην ἀπὸ τῆς ἀνδρωνίτιδος [Refs 5th c.BC+]; or
Read the full entry →ὁρίζω
horizo
from 3725; to mark out or bound ("horizon"), i.e. (figuratively) to
appoint, decree, specify:--declare, determine, limit, ordain.
see GREEK for 3725
ὁρίζω
v.
I define, determine, appoint, decree
ὁρίζω horizō 8x
to set bounds to, to bound; to restrict, Heb. 4:7; to settle, appoint definitively, Acts 17:26; to fix determinately, Acts 2:23; to decree, destine, Lk. 22:22; to constitute, appoint, Acts 10:42; 17:31; to characterize with precision, to set forth distinctively, Rom. 1:4; absol. to resolve, Acts 11:29*
ὁρίζω also used in mid. sense ὅρος to divide or separate from, as a boundary, c. acc. et gen., ὁ Νεῖλος τὴν Ἀσίην οὐρίζει τῆς Λιβύης Hdt.:—with two accs. joined by καί, to separate, be a boundary between, Τύρης ποταμὸς οὐρίζει τήν τε Σκυθικὴν καὶ τὴν Νευρίδα γῆν id. Hdt.
to bound, Thuc., Xen.:—Pass. to be bounded, Eur.; metaph., ὡρίσθω μέχρι τοῦδε so far let it go and no further, Thuc.
to pass between or through, διδύμους πέτρας Eur.
to part and drive away, banish, id. Eur.:—Pass. to depart from id. Eur.
to mark out by boundaries, mark out, Hdt., Soph.; so, ὁρ. θεόν to mark out his sanctuary, Eur.
to limit, determine, appoint, lay down, Trag., Xen.:—so, c. inf. to appoint, order, Eur.:—so, θάνατον ὥρισε τὴν ζημίαν determined the penalty to be…
Verb-AAP-NSM — Verb · aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-AAP-NSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
8 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 8 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
εἰς πόσα δ’ ἄλλα φαίην ἂν ἔγωγε τῶν ἡμῖν μὲν ἀδηλουμένων — οὐ γὰρ πάντα τῷ θνητῷ γένει γνώριμα —, πρὸς δὲ τὴν τοῦ ὅλου συνεργούντων διαμονήν, ἃ θεσμοῖς καὶ νόμοις, οὓς ὥρισεν ὁ θεὸς ἀκινήτους ἐν τῷ παντί, συμβαίνει πάντῃ τε καὶ πάντως ἐπιτελεῖσθαι.
τῶν δὲ διʼ εὐλάβειαν τῆς κατεπηγγελμένης ζημίας εἰς τὸν ὡρισμένον καιρὸν συνελθόντων ἐξαριθμεῖται ἐν Βαλᾶ τῇ πόλει τὸ πλῆθος·
αἰσθάνεσθε, πῶς τὸ ὕδωρ καὶ τὸν σταυρὸν ἐπὶ τὸ αὐτὸ ὥρισεν.
τῷ … ῳ ἀντίγραφον διʼ ὑπηρέτου … ανόδου πρὸς τῷ … ἵνʼ ἐκτείση τὸ ὡρισμένον … … ς προστίμων καὶ … … … νσυ … τι … … νιου
περὶ Θέωνα καὶ Ἡρακλείδην εἰπόντων διὰ Ἀπολλωνίου ῥήτορος τέλος ἀπαιτεῖν κατὰ γνώμονα τὸ μὲν ὡρισμένον ἐπὶ τῶν ὠνουμένων ἐν τῇ μητροπόλει τὸ δὲ ἐπὶ τῶν ἐν τῷ νομῷ, μόνους
ρω … … ἄνευ πάσης ὑπερθέσεως καὶ ἀμφιλογίας · ἐὰν δὲ μὴ ἀποδώσω τῇ ὡρισμένῃ προθεσμίᾳ σε … τόκον τοῦ ὑπερπέσοντος χρόνου … σ … … μη α
The Greek word προστάσσω (i.e., *prostassō*) combines elements meaning 'to arrange towards' and 'to command.' It encompasses the ideas of assigning, appointing, and giving orders, appearing in various contexts in the New Testament, such as in Luke and Acts. The lexicons do not present significant disagreements about its meanings or uses.
προσ-τάσσω: 1 aor. προσέταξα; pf. pass. ptep. προστεtaypevos ; fr. [Aeschyl. and] Hdt. down ; 1. to assign or ascribe to, join to. 2. to enjoin, order, prescribe, command : Sept. for ΤῊΝ ; absol. καθὼς προσέταξε, Lk. v. 14; with the dat. of a pers., Mt.i. 24; xxi.6 RG Τ ri, Mt. viii. 4; Mk.i. 44; τινί τι, pass. Acts x. 33; foll. by an ace. w. inf. Acts x. 48; το appoint, to define, pass. mpooreraypevot καιροί, Acts xvii. 26 G L (ed. ster. [larger ed. πρὸς teray.}) T Tr WH, for the Ree. προτεταγμένοι. [Syn.: see κελεύω, fin.]
προστάσσω, “appoint,” is read in the critical text of Ac 1725: cf. P Amh II. 2950 (c. B.c. 250) βασιλέως προστάξαντος... ., and P Tebt I. 7% (B.c. 114) βασιλέων προσταξάν των μηθένα τῶν ἐπὶ τῶν κριτηρίων Kal τῶν ἄλ[λ]ων τῶν πρὸς χρείαις δέχεσθαι ἐγκλήματα. . ., ‘‘the sovereigns decree that neither anyone who exercises judicial functions nor any of the other officials shall receive complaints . . .,” where the editors note that the formula βασιλέων προσταξάντων “appears to be used in cases where the following decree is not quoted in its exact words, whether because it was extracted from a series or because the construction is altered to oratio obligua.” See also P Reinach 18?! (B.c. 108) παρὰ Ta... προστεταγμένα. The verb is common in the inscrr., e.g. Sy/Z 365 (= *798)!® (a.p. 37) ὁ δὲ δῆμος - προσέταξε τοῖς ἄρχουσι ψήφισμα ὑπαντήσεως εἰσηγήσασθαι αὐτοῖς, and 1206. 523 (-- 3 ς78)}8.…
Read the full entry →προστάσσω (prostassō) — to order.
προστάσσω,
Attic dialect προστάττω ; Doric dialect ποτιτάσσω [Refs] also ποιτάσσω [Refs]: perfect προστέταχα [LXX]:—passive, [Refs] aorist προσετάχθην (see. below), also [Refs] aorist προσετάγην[LXX]
I. with accusative person,
I.1. place or post at a place, χωρεῖτε οἷ προστάσσομεν (i.e. ὑμᾶς) [Refs 5th c.BC+]: —passive, προσταχθέντα.. πύλαις [Refs 5th c.BC+]
I.2. attach to, πρὸς τοῖσι ἔθνεσι τοὺς πλησιοχώρους π. attaching to certain tribes their next neighbours, [Refs 5th c.BC+]; π. τινάς τινι assign them to his command, [Refs 5th c.BC+]:—passive, Ἰνδοὶ προσετετάχατο.. Φαρναζάθρῃ [Refs 5th c.BC+]
προστάσσω
prostasso
from 4314 and 5021; to arrange towards, i.e. (figuratively)
enjoin:--bid, command.
see GREEK for 4314
see GREEK for 5021
προστάσσω
v.
I instruct, command, appoint
προστάσσω prostassō 7x
pr. to place or station at or against; to enjoin, command, direct, Mt. 1:24; 8:4; Mk. 1:44; to assign, constitute, appoint, Acts 17:26
προστάσσω attic -ττω fut. ξω c. acc. pers.,
to place or post at a place, χωρεῖτε οἷ προστάσσομεν (sc. ὑμᾶς) Eur.:—Pass., προσταχθείς πύλαις Aesch., etc.
to attach to, assign to, Hdt.; πρ. τινάς τινι to assign them to his command, Thuc.:—Pass., Ἰνδοὶ προσετετάχατο Φαρναζάθρῃ Hdt.
reversely, πρ. ἄρχοντα to appoint as commander over others, id. Hdt.
c. acc. rei, to give as a command, prescribe, enjoin, ἔργον, πόνον πρ. τινί id. Hdt., etc.:—Pass., τοῖσι δὲ ἵππος προσετέτακτο to others orders had been given to supply cavalry, id. Hdt.; τὰ προσταχθέντα orders given, id. Hdt.; τὸ προστεταγμένον id. Hdt.; τὰ προσταχθησόμενα orders that will be given, Xen.:—absol., προσταχθέν μοι the order having been given me…
Verb-RPP-APM — Verb · perfect · passive · participle · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
V-RPP-APM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Accusative Number: Plural Gender: Masculine
7 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 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 31 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.
τὰ συντείνοντα οὖν πρὸς τὴν κατασκευὴν ἴδωμεν ὃν τρόπον εἰσφέρειν προσέταξεν.
καὶ σημεῖον ἐπιβαλών, ᾧ γνώριμος ἂν εἴη, προσέταξεν ἀπιέναι.
ταῦτα πάντα ὁ μέγας δημιουργὸς καὶ δεσπότης τῶν ἁπάντων ἐν εἰρήνῃ καὶ ὁμονοίᾳ προσέταξεν εἶναι, εὐεργετῶν τὰ πάντα, ὑπερεκπερισσῶς δὲ ἡμᾶς τοὺς προσπεφευγότας τοῖς οἰκτιρμοῖς αὐτοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,
κατὰ τὰ ὑπὸ τοῦ κρατίστου ἡγεμόνος Λουσίου Γέτα προστεταγμένα τὰ ὑπάρχοντά μοι περὶ Σενέπτα τῆς μέσης τοπαρχίας ἐκ τοῦ Διονυσοφάνους … κλήρου ἀρούρας
Σοκνοπαίου Νήσου τῆς Ἡρακλείδου μερίδος· κατὰ τὰ ὑπὸ τοῦ κρατίστου ἡγεμόνος Λουκίου Ἰουλίου Οὐεστίνου προστεταγμένα ἀπογράφομαι τὸ ὑπάρχον μοι εἰς τὴν ἐνεστῶσαν ἡμέραν καθαρὸν ἀπὸ ὀφειλῆς ὑποθήκης καὶ παντὸς
ἐπικριθῆναι εἰς τὸ ἐνεστὸς δέκατον ἔτος κατὰ τὰ ὑπὸ τοῦ κρατίστου ἡγεμόνος Μεττίου Ῥούφου προστεταγμένα, ὑπέταξα αὐτῶν τὰ δίκαια. ἐγὼ μὲν οὖν Πολέμων ὁ προγεγραμμένος ἀπεγραψάμην σὺν τῇ γυναικὶ
καιρός refers to a fitting or opportune time, often indicating a specific season or moment suitable for action. It can denote a measure of time, whether short or long, and is used in various contexts in the New Testament, such as in Matthew 11:25 and Romans 13:11. The word is built from the idea of proportion and fitness, and while it overlaps with χρόνος (time), it emphasizes the appropriateness of the moment.
Severat times in the N. T. but always in the plural, χρόνοι καὶ καιροί are found together (Acts i. 7; 1 Thess. y. 1); and not unfrequently in the Septuagint and the Apocrypha, Wisd. vii. 18; viii. 8 (both instructive passages) ; Dan. ii. 21; and in the singular, Eccles. iii. 1; Dan. vii. 12 : P 210 SYNONYMS OF THE NEW TESTAMENT. § vu. (but in this last passage the reading is doubtful). Grotius (on Acts i. 7) conceives the difference between them to consist merely in the greater length of the χρόνοι as compared with the καιροί, and writes: “ χρόνοι sunt majora temporum spatia, ut anni; καιροί minora, ut menses et dies.’ Compare Bengel: ‘ χρόνων partes καιροί. This distinction, if not inaccurate, is certainly insufficient, and altogether fails to reach the heart of the matter. Χρόνος is time, contemplated simply as such; the succession of moments (Matt. xxv. 19; Rev. x. 6; Heb. iv. 7)…
Read the full entry →καιρός, -οῦ, ὁ,
[in LXX chiefly for עֵת, also for מוֹעֵד, etc.;]
due measure, fitness, proportion (Eur., Xen., al.).
καιρός, -οῦ, ὁ, (derived by some fr. κάρα or κάρη. τό, the head, summit, [al. al.; cf. Vaniéek p. 118]); Sept. for ny and 1p); in Grk. writ. [fr. Hes. down] 1. due measure ; nowhere so in the bibl. writ. 2. a measure of time; a larger or smaller portion of time; hence ae univ. a fixed and definite time: Ro. xiii. 11; 2 Co. vi. 2; ὕστεροι καιροί, 1 Tim. iv. 1; ἄχρι καιροῦ, up to a certain time, for a season, Lk. iv. 13 [but in ἄχρι, 1 b. referred apparently to b. below; ef. Fritzsche, Rom. i. p. 309 sq.]; Acts xiii. 11; πρὸς καιρόν, for a certain time only, for a season, Lk. viii. 13; 1 Co. vii. 5; πρὸς καιρὸν Spas, for the season of an hour, i. e. for a short season, 1 Th. ii. 17; κατὰ καιρόν, at certain seasons, (from time to time), Jn. v. 4[RGL}]; at the (divinely) appointed time, Ro. v. 6 [al. bring this under b.|; before the time appointed, Mt. viii. 29; 1Co. iv. 5; ἔσται καιρός…
Read the full entry →καιρός. For the idea of ‘‘fitting season,” ‘‘ opportunity,’’ which is specially associated with this word, we may cite such passages as PSI IV. 3758 (B.c. 250-49) ὡς ἄν σοι καιρὸς γένηται, P Oxy I. 37:1 (A.D. 49) (= Selections, p. 50) καιρὸν εὑροῦσα] εἰσεπήδησεν εἰς τὴν τοῦ ἡμετέρου [o]iklay kal τὸ σωμάτιον ἀφήρπασεν, ““Ξεἰζίηρ a favourable opportunity, she burst into my client’s house, and carried off the foundling ”—an advocate speaks, P Amh II. 130! (a.p. 70) οὔτε κερὸν (ἡ. καιρὸν) γνούς, ‘and perceived no opportunity,” P Meyer 20° (rst halfii/a.D.) συνπεριφέρου τῷ καιρῷ ἕως oe καταλάβω, ‘adapt yourself to circumstances until I join you,”’ τό. 33 βλέπετε kal ὑμεῖς τὸν καιρόν, P Tebt 11. 3325 (A.D. 176) ἐπῆλθάν τινες ληστρικῷ τρόπῳ οἰκίαν μου + καιρὸν λαβόμενοι τῆς ἐκκυτί -- οιτ)είας pov, ‘certain persons broke into my house in a thievish manner taking advantage of my absence.” Cf.…
Read the full entry →καιρός (kairos) — time/right time.
καιρός, ὁ,
due measure, proportion, fitness (not in [Refs 8th c.BC+]; εἰ ὁ κ. ἦν σαφής the distinction, the point, [Refs 5th c.BC+]; ἡ ἀπορία ἔχει τινὰ κ. has some point or importance, [Refs 4th c.BC+]; καιροῦ πέρα beyond measure, unduly, [Refs 5th c.BC+] codices; προσωτέρω or πορρωτέρω τοῦ κ., [Refs 5th c.BC+]; ὀξύτερα τοῦ κ. [Refs 5th c.BC+]; ὑπερβάλλων τῇ φιλοτιμίᾳ τὸν κ. [Refs 5th c.BC+]
II. of Place, vital part of the body [Refs 5th c.BC+]
III. more frequently of Time, exact or critical time, season, opportunity, Χρόνου κ. [Refs 5th c.BC+]: usually alone, κ. [ἐστιν] ἐν ᾧ Χρόνος οὐ πολὺς κτλ. [Refs 5th c.BC+] Notices etextr. des MSS. médicaux[Refs 5th c.BC+]; κ. πρὸς ἀνθρώπων βραχὺ μέτρον ἔχει 'time and tide wait for…
καιρός
kairos
of uncertain affinity; an occasion, i.e. set or proper time:--X
always, opportunity, (convenient, due) season, (due, short, while)
time, a while. Compare 5550.
see GREEK for 5550
καιρός, οῦ, ὁ
n.m.
fitting season, opportunity, time
καιρός kairos 85x
pr. fitness, proportion, suitableness; a fitting situation, suitable place, 1 Pet. 4:17; a limited period of time marked by a suitableness of circumstances, a fitting season, 1 Cor. 4:5; 1 Tim. 2:6; 6:15; Tit. 1:3; opportunity, Acts 24:25; Gal. 6:10; Heb. 11:15; a limited period of time marked by characteristic circumstances, a signal juncture, a marked season, Mt. 16:3; Lk. 12:56; 21:8…
Read the full entry →καιρός καιρός, due measure, proportion, fitness, Hes., etc.; καιροῦ πέρα beyond measure, unduly, Aesch., etc.; μείζων τοῦ καιροῦ, Lat. justo major, Xen.
of Place, a vital part of the body, like τὸ καίριον, Eur.
of Time, the right point of time, the proper time or season of action, the exact or critical time, Lat. opportunitas, καιρὸς βραχὺ μέτρον ἔχει "time and tide wait for no man," Pind.; καιρὸν παριέναι to let the time go by, Thuc.; καιροῦ τυχεῖν Eur.; καιρὸν λαμβάνειν Thuc.; ἔχειν καιρόν to be in season, id. Thuc.:— καιρός ἐστι, c. inf., it is time to do, Hdt., etc.
adverbial usages, εἰς or ἐς καιρόν in season, at the right time, opportune, Hdt., etc.; so, ἐπὶ καιροῦ Dem.;— κατὰ καιρόν Hdt.; πρὸς καιρόν Soph., etc.; and, without Preps., καιρῷ…
Noun-APM — Noun · accusative · plural · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked plural masculine.
N-APM Part of Speech: Noun Case: Accusative Number: Plural Gender: Masculine
85 occurrences in the New Testament, rendered 13 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 86 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 167 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.
νυνὶ μὲν γὰρ ἐν μέρει γίγνεται τὰ γιγνόμενα χρόνοις διαφέρουσιν, ἀλλ’ οὐκ ἀθρόα καιρῷ ἑνί·
ὁμοφωνούντων δὲ κατʼ ἐκεῖνο καιροῦ τῶν ζῴων ἁπάντων ὄφις συνδιαιτώμενος τῷ τε Ἀδάμῳ καὶ τῇ γυναικὶ φθονερῶς μὲν εἶχεν ἐφʼ οἷς αὐτοὺς εὐδαιμονήσειν ᾤετο πεπεισμένους τοῖς τοῦ θεοῦ παραγγέλμασιν,
φύγωμεν οὑν τελείως ἀπὸ πάντων τῶν ἔργων τῆς ἀνομίας, μήποτε καταλάβῃ ἡμᾶς τὰ ἔργα τῆς ἀνομίας: καὶ μισήσωμεν τὴν πλάνην τοῦ νῦν καιροῦ, ἵνα εἰς τὸν μέλλοντα ἀγαπηθῶμεν.
τι ἐμοῦ πλέον σοι. εἰ δʼ ἐπὶ τοῦ παρόντος ἡσυχίαν ἄγειν κελεύεις, τὸν μὲν καιρὸν αὐτὸς εἰδήσεις, ἐμοὶ δὲ καλῶς λως ἂν ποιήσαις συντάξας ὅπως ἂν παραδειχθῆι μεθʼ ὧν
ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους … ἐνηνοχότων ἐν τοῖς μάλιστʼ ἀναγκαιοτάτοις καιροῖς … εἴς τε πᾶν τὸ παρανγελλόμενον … προθύμως ἑαυτοὺς ἐπιδεδωκότων, καθῆκόν ἐστιν λαμβάνειν ἡμᾶς
τὸ δηλούμενον ἔδαφος τοῦ ἀμπελῶνος καὶ εἰς τὰ συνκύροντα τούτωι ἐν τοῖς τῆς ἀμιξίας καιροῖς, ἀντιποιεῖται ἀδίκως τοῦ ἐπιβάλλοντος ἡμῖν μέρους ἡμίσους καὶ μέρος τι καταπεφύτευκεν ἀμπέλωι, κατεγνωκὼς τῶι
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The 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-APF — Article · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
T-APF Part of Speech: definite arTicle Case: Accusative Number: Plural 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
The Greek word ὁροθεσία (i.e., *horothesia*) derives from the components for 'boundary' and 'to place.' It refers to the act of setting boundaries or limits, and can denote fixed boundaries or limitations. This term appears in the New Testament in Acts 17:26, where it emphasizes the establishment of human boundaries.
*† ὁροθεσία, -ας, ἡ
(< ὅρος, a boundary, + τίθημι),
a setting of boundaries; in pl., bounds; Ac 17:26.†
ὁροθεσία, -as, 7, (fr. ὁροθέτης ; and this fr. ὅρος [a boundary ; see ὅριον], and τίθημι); a. prop. a setting of boundaries, laying down limits. b. a definite limit; plur. bounds, Acts xvii. 26. (Eccl. writ.; [W. 25].)
ὁροθεσία (horothesia) — fixed boundary.
ὁρο-θεσία, ἡ,
fixing of boundaries: in plural, limitations, boundaries:— [NT+2nd c.BC+]
II. ὁρο-θέσια, τά, [Refs 2nd c.AD+] (boundary) occurs in Petr.Patr.p.433 [Refs 4th c.BC+]
ὁροθεσία
horothesia
from a compound of the base of 3725 and a derivative of 5087; a
limit-placing, i.e. (concretely) boundary-line:--bound.
see GREEK for 3725
see GREEK for 5087
ὁροθεσία, ας, ἡ
n.f.
a setting of boundaries, definite limit
ὁροθεσία horothesia 1x
pr. the act of fixing boundaries; a bound set, certain bound, fixed limit, Acts 17:26*
Noun-APF — Noun · accusative · plural · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked plural feminine.
N-APF Part of Speech: Noun Case: Accusative Number: Plural Gender: Feminine
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.
δραχμαὶ Δφ … … … διωρυγ … ἕως ἀναπ … … … τῆς γενομένης ὁροθεσίας τοῦ θ ἔτους εἶναι τῆς Μαικηνατιανῆς οὐσίας … α Σώτου σ … … ς
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-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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 κατοικία (*katoikia*) means a dwelling or habitation, derived from the verb κατοικέω (*katoikeo*). It encompasses various concepts including a settlement or colony, and is used in the New Testament in Acts 17:26. The entries indicate that it can refer to both physical residences and broader settlements, but do not present significant disagreement among lexicographers.
† κατ-οικία, -ας, ἡ
(< κατοικέω),
[in LXX chiefly for מוֹשָׁב, Ex 35:3, al.;]
a dwelling: Ac 17:26.
a settlement (Polyb.).†
κατ-οικία, -as, 7, (κατοικέω), dwelling, habitation: Acts xvii. 26. (Sept.; Polyb. 2, 32,4; Strab., Plut., al.)
κατοικία. For this NT ἅπ. εἰρ. (Ac 1735) it is sufficient to cite P Tor I. 1+ (B.C. 116) ot ἐνκαλούμενοι τὴν κατοικίαν ἔχοντες ἐν τοῖς Mepvovetors, ‘‘citati domicilium habentes in Memnoniis’’ (Ed.), P Fay 1257 (c. B.C. 103) δέομαι ἀποστεῖAal μου τὴν ἔντευξιν ἐπὶ τοὺς ἀποτεταγμένους τῆι κατοικίᾳ χρηματιστάς, “1 entreat you to send my petition to the assize-judges appointed for the settlement” (Edd.), P Ryl 11. 1657 (a.p. 266) the sale of four arourae of catoecic land (γῆς κατοικικῆς) --τῷ τῆς κατοικίας δικαίῳ σχοινίῳ, “measured by the just measure of the settlement” (Edd.), and from the inscrr. Cagzat IV. 834* (Hierapolis) et δὲ ἔτι ἕτερος κηδεύσει, δώσει τῇ κατοικίᾳ τῶν ἐν ‘Iepamdder κατοικούντων ᾿Ιουδαίων προστείμου δηνάρια... This last inscr. is discussed by Ramsay in £x VI. v. p. 96 f., where it is shown that the technical term κατοικία points to a ‘‘settlement” of Jews in the city…
Read the full entry →κατοικία (katoikia) — dwelling.
κατοικ-ία, ἡ,
habitation, βαρβάρων [Refs 4th c.BC+]; farm, village, [Refs 2nd c.BC+]: generally, dwelling-place, [NT]; domicile, Mitteis [Refs 2nd c.BC+]
2. settlement, colony, [Refs 1st c.BC+]; especially of military colonies in Egypt, [Refs 2nd c.BC+], etc.; also, = Latin colonia, [Refs 1st c.BC+]; κατοικίαι πόλεων foundation of colonies, [Refs 1st c.AD+]
3. body of residents in a foreign city, ἡ κ. τῶν ἐν Ἱεραπόλει κατοικούντων Ἰουδαίων [Refs]
κατοικία
katoikia
residence (properly, the condition; but by implication, the
abode itself):--habitation.
κατοικία, ας, ἡ
n.f.
a dwelling, habitation
κατοικία katoikia 1x
habitation, i.q. κατοίκησις, Acts 17:26*
κατοικία κατοικία, ἡ, from κατοικέω a settlement, colony: the foundation of a colony, Plut.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
hab-i-ta'-shun: Properly a place of sojourn or dwelling. The term in the King James Version representing some 16 Hebrew words (moshabh, ma`-on, mishkan, naweh, etc.), and 5 Greek words, is variously changed in certain passages in the Revised Version (British and American), as Ge 49:5, "swords"; Le 13:46 "dwelling"; Job 5:24; Jer 25:30 b,37, "fold"; Ps 89:14; 97:2, etc., "foundation"; Ps 132:5, "tabernacle"; Lu 16:9, "tabernacles," etc. Conversely, "habitation" appears in the Revised Version (British and…
Habitation
God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God’s throne (Ps. 89:14, Heb. mekhon, “foundation”), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God’s habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and “the praises of Israel” (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by…
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.
Counted over the 23 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.
ἐν γοῦν Αἰγύπτῳ κατοικία τῶν Ἰουδαίων ἐστὶν ἀποδεδειγμένη χωρὶς καὶ τῆς Ἀλεξανδρέων πόλεως ἀφώρισται μέγα μέρος τῷ ἔθνει τούτῳ.
ὅσοι δὲ μετενόησαν ἐξ αὐτῶν, ἀγαθοὶ ἐγένοντο, καὶ ἐγένετο ἡ κατοικία αὐτῶν εἰς τὰ τείχη τὰ πρῶτα: τινὲς δὲ καὶ εἰς τὸν πύργον ἀνέβησαν.
κατοικικῶν ἀρουρῶν δέκα τριῶν κατοικικὰς ἀρούρας δέκα καὶ παραδώσειν … γῆς πλήρεις τῶι τῆς κατοικίας δικαίωι σχοινίωι καθαρὰς ἀπὸ βασιλικῆς καὶ παντὸς εἴδους ὧν γείτονες … τιμῆς ἀργυρίου Σεβαστοῦ
ἄλλων κριτηρίων γῆς κατοικικῆς ἀναιτήτου ἀρούραις … … κατʼ ἀγρὸν σπορίμαις πλήρεσι τῷ τῆς κατοικίας δικαίῳ σχοινίῳ καθαραῖς ἀπὸ βασιλικῆς καὶ παντὸς ἁπλῶς εἴδους ἐξ ἧς ἐὰν αἱρῶμαι κεφαλῆς
ἐκ τοῦ Ἡρακλείδου κλήρου π … ον … … … τῷ τῆς κατοικίας δικαίῳ σχοινίῳ καθαρὰς ἀπὸ βασιλικῆς καὶ … … καὶ Φιβίωνος … απε … ης
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος