Galatians 1:18 — Word Study
N1904ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
BSAThenepeita [three years later, then] aftermeta yearsetos threetreis I went upanerchomai▸ [ascend, to a higher place] toeis JerusalemHierosoluma [the capital of Palestine] to make acquaintance withhistoreō△▸ [get acquainted, to visit] CephasPetros andkai I remainedepimenō▸ [remained, kept on] withpros himautos [together, in his company] dayshēmera fifteen;dekapente [a specific number of]
| Greek | English | Parsing |
|---|---|---|
| ἔπειτα | Then | Adverb |
| μετὰ | after | Preposition |
| ἔτη | years | Noun, accusative, plural |
| τρία | three | Adjective, accusative, plural |
| ἀνῆλθον | I went up | Verb, second aorist, active |
| εἰς | to | Preposition |
| Ἱεροσόλυμα | Jerusalem | Noun, accusative, plural |
| ἱστορῆσαι | to make acquaintance with | Verb, aorist, active |
| Κηφᾶν | Cephas | Noun, accusative, singular |
| καὶ | and | Conjunction |
| ἐπέμεινα | I remained | Verb, aorist, active |
| πρὸς | with | Preposition |
| αὐτὸν | him | Personal pronoun, accusative, singular |
| ἡμέρας | days | Noun, accusative, plural |
| δεκαπέντε· | fifteen; | Adjective, nominative |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Only after three years did I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days. |
| KJV | Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. |
| ASV | Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days. |
| YLT | then, after three years I went up to Jerusalem to enquire about Peter, and remained with him fifteen days, |
| WEB | Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days. |
| BBE | Then after three years I went up to Jerusalem to see Cephas, and was there with him fifteen days. |
Where they part company is ἱστορῆσαι — see How Translations Differ.
The main clause is supported by an infinitive phrase and a participial phrase, illustrating the purpose and outcome of Paul's journey.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectδεκαπέντε
verbἀνέρχομαι
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the New Testament — a word 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 — Galatians 1:18
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Paul's Defense of His Apostolic Authoritygenerated
Galatians 1:18 is part of Paul’s narrative about his early ministry. He emphasizes that after three years of preparation, he went to Jerusalem to meet Cephas (Peter). This meeting is crucial as it connects Paul to the original apostles and underscores his legitimacy as an apostle himself. The context shows Paul’s desire to establish his credentials and the authenticity of his message, which he later elaborates on in his letters.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 9:26–29 | When Saul arrived in Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he was a disciple. |
| 2 | Acts 22:17–18 | Later, when I had returned to Jerusalem and was praying at the temple, I fell into a trance |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ἱστορῆσαι, historeōgenerated
The verb ἱστορῆσαι (*historeō*) means to get acquainted or to inquire. It is an aorist infinitive, indicating a completed action of seeking knowledge or understanding, often through personal interaction. This term highlights Paul's intention to learn directly from Cephas about the teachings and practices of the early church.
In this context, Paul is not merely visiting; he is actively engaging to understand the foundational truths of the faith. The word suggests a depth of inquiry beyond a casual meeting, emphasizing the importance of this encounter in shaping Paul’s ministry.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Only after three years did I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days.' This is consistent across several translations, including the KJV and ASV, which also convey the same essential meaning.
However, variations arise with the rendering of Κηφᾶν. While the KJV and others use 'Peter', the ASV and BSB retain 'Cephas'. This distinction reflects different preferences in naming the apostle.
Sentence Structuregenerated
The main finite verb in this verse is ἀνῆλθον, I went up, which governs the entire sentence. It is followed by an infinitive phrase ἱστορῆσαι, to confer, indicating the purpose of the trip, and a prepositional phrase πρὸς Κηφᾶν, with Cephas, specifying whom he met.
Additionally, the clause καὶ ἐπέμεινα, and I stayed, serves as a secondary action, detailing the duration of his stay with Cephas.
Septuagint Backgroundgenerated
In Galatians 1:18, the word μετὰ (meta), meaning 'after,' corresponds to the Hebrew אַחַר (achar), which carries the sense of following in time. This choice emphasizes the chronological aspect of Paul's visit to Jerusalem after a significant period.
The term ἔτη (etos), meaning 'years,' is used to translate the Hebrew שָׁנָה (shanah), which denotes a year. This connection highlights the duration of three years before his visit, underscoring the importance of this time frame in Paul's narrative.
In plain words — the whole versegenerated
Galatians 1:18 tells us that after three years, Paul traveled to Jerusalem to meet Cephas, also known as Peter, and spent fifteen days with him. This visit was important for Paul to understand the early church's teachings and to establish his connection with the apostles.
Frequently Asked Questionsgenerated
Paul waited three years to prepare and receive revelation from God before connecting with the apostles, ensuring his message was rooted in divine authority.
The meeting was significant as it allowed Paul to learn directly from one of the original apostles and to affirm the unity of his message with that of the early church.
Paul stayed with Cephas for fifteen days, which indicates a focused time of learning and fellowship.
To confer implies that Paul sought to gain knowledge and understanding, indicating a serious approach to his apostolic mission.
Reflection Questionsgenerated
- What can I learn from Paul's example of seeking knowledge and understanding in my own faith journey?
- How can I apply the importance of personal connections in my spiritual growth, similar to Paul's relationship with Cephas?
- In what ways can I ensure that my understanding of the faith is grounded in the teachings of those who came before me?
- How can I be intentional about the time I spend with mentors or leaders in my faith community?
The early church on this verse — how the Fathers read it
Early church writers comment on Paul's relationship with Cephas, emphasizing the significance of this meeting for the foundation of the church.
But the fact is, having been converted from a persecutor to a preacher, he is introduced as one of the brethren to brethren, by brethren-to them, indeed, by men who had put on faith from the apostles' hands.Early Church Fathers on Galatians 1 →
For if the foundation of the church was laid in Peter, to whom all was revealed, as the gospel says, Paul knew that he ought to see Peter.Early Church Fathers on Galatians 1 →
He who had prepared himself for so long a time did not need any long instruction. And, though it seems excessive to some to investigate numbers in Scripture,Early Church Fathers on Galatians 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Galatians 1:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThen after three years I went up to Jerusalem,.... Not three years after his return to Damascus, but after his conversion; and now it was that he moved to become a member of the church at Jerusalem;
Read John Gill on Galatians 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThen after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. After three years - from my conversion; as appears by the contrast to "immediately" (Galatians 1:16).
Read Robert Jamieson on Galatians 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThese three years were spent partly in Arabia, partly at Damascus, whither he returned; and he, being there, was not idle, but, as Luke informs us, preached Christ in the synagogues, confounded the Jews, proving that this was the very Christ, which made the Jews take counsel to kill him: here it was that he escaped them, by being let down over the wall in a basket, ,22-25. Then he went to Jerusalem, where his conversion, and call to preach the gospel, was not heard of, (possibly in regard of the remoteness of Arabia, where he had spent most of those three years; or in regard of the troubled state of the church at Jerusalem at this time), insomuch that the disciples were afraid to admit him…
Read Matthew Poole on Galatians 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days. Ver. 18. To see Peter] Not by way of idle visit, but thoroughly to observe the history of his Christian practice for godly imitation. Historiae sunt fidae monitrices. Histor is a faithful warning. ιστορησαι, videndo observare.
Read John Trapp on Galatians 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18-24) Nor did that consultation with the elder Apostles, which had hitherto been impossible, take place when, at last, after the lapse of three years, the Apostle did go up to Jerusalem. He saw indeed Peter and James, but for so short a time that he could have learnt nothing essential from them. To the rest of the churches of Judæa he was known only by report; and they were too rejoiced at his conversion to show any jealousy of him.
Read Charles John Ellicott on Galatians 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 18. After three years I went up to Jerusalem to see Peter] These three years may be reckoned either from the departure of Paul from Jerusalem, or from his return from Arabia to Damascus. To see Peter - ΙστορησαιΠετρον, to become personally acquainted with Peter; for this is the proper import of the verb ιστορειν, from which we have the word ιστορια, history, which signifies a relation of things from personal knowledge and actual acquaintance. How far this is, now, from the sense in which we must take the word, ninety-nine of every hundred of our histories sufficiently show. They are any thing but true relations of facts and persons. And abode with him fifteen days.] It was not…
Read AdamClarke on Galatians 1 →CambridgeThe Cambridge Bible for Schools and Colleges18. It was not till three years after his conversion that St Paul went up to Jerusalem to visit St Peter.to see] to become personally acquainted with. The word in the original is used of those who visit great and famous cities. He was introduced to the Apostles by Barnabas (Acts 9:27).Peter] The more probable reading is ‘Cephas’, the Aramaic equivalent of the Greek ‘Petros’, the name given by our Lord to Simon Bar-Jona (John 1:43; Matthew 16:18).fifteen days] St Paul does not disguise the fact that he spent a fortnight in the society, perhaps as the guest of Peter. But, as Bengel observes, it was hardly long enough for him to have been made an apostle by Cephas. Part too (perhaps a great…
Read Cambridge on Galatians 1 →Albert Barnes1798–1870Barnes' Notes on the BibleThen after three years - Probably three years after his departure from Jerusalem to Damascus, not after his return to Arabia. So most commentators have understood it.
Read Albert Barnes on Galatians 1 →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
Only after three years did I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days.
Then after three years I went up to Jerusalem to visit Peter, and stayed with him fifteen days.
Only after three years did I go up to Jerusalem to confer with Peter, and I stayed with him fifteen days.
Then after three years I went up to Jerusalem to visit Cephas and get information from him, and I stayed with him fifteen days.
Tyndale line
Then after three years I went up to Jerusalem to see Peter, and abode with him fifteen days.
Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days.
Then after three years I went up to Jerusalem to visit Cephas, and tarried with him fifteen days.
Then after three years I went to Jerusalem to see Peter, and abode with him fifteen days.
Then after three yeeres I came againe to Hierusalem to visite Peter, and abode with him fifteene dayes.
Strictly literal
Then after three years I went up to Jerusalem to make acquaintance with Peter, and I remained with him fifteen days;
then, after three years I went up to Jerusalem to enquire about Peter, and remained with him fifteen days,
then, after three years I went up to Jerusalem to inquire about Peter, and remained with him fifteen days,
Then after three years I went up to Jerusalem to get to know Cephas and I stayed with him fifteen days.
From the Latin
Then, after three years, I went to Jerusalem, to see Peter, and I tarried with him fifteen days.
Simplified
After three years I went to Jerusalem to visit Peter. I stayed with him for two weeks.
Then after three years I went up to Jerusalem to see Cephas, and was there with him fifteen days.
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.
deinde post annos tres veni Jerosolymam videre Petrum, et mansi apud eum diebus quindecim :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܢ ܒܬܪ ܬܠܬ ܫܢܝܢ ܐܙܠܬ ܠܐܘܪܫܠܡ ܕܐܚܙܐ ܠܟܐܦܐ ܘܩܘܝܬ ܠܘܬܗ ܝܘܡܬܐ ܚܡܫܬܥܣܪ
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.
ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
The standard critical text of the New Testament.
ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
The previous edition, still widely cited.
ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
The Society of Biblical Literature edition, freely licensed.
ἔπειτα μετὰ — τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
The edition that turned scholarship toward the earliest manuscripts.
ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
An independent critical text built from the oldest witnesses then known.
ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι Κηφᾶν καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
A recent critical edition following documentary evidence closely.
ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι — καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
The reading of the majority of surviving manuscripts.
ἔπειτα μετὰ ἔτη τρία ἀνῆλθον εἰς Ἱεροσόλυμα ἱστορῆσαι — καὶ ἐπέμεινα πρὸς αὐτὸν ἡμέρας δεκαπέντε·
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 |
|---|---|---|
| ἔτη years | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
| Κηφᾶν Cephas | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 Galatians 1:18
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἔπειτα (*epeita*) is an adverb meaning 'thereupon' or 'after that.' It denotes sequence in time and is often used in narratives to indicate what follows an event. The New Testament employs it in several verses, including Luke 16:7 and Galatians 1:21. It can also appear in phrases like 'μετὰ τοῦτο' (after this) for emphasis.
ἔπειτα, adv. of sequence
[in LXX: Nu 19:10 A, Is 16:2, IV Mac 6:3 * ;]
thereupon, thereafter, then: Lk 16:7, Ga 1:21, Ja 4:14; seq. μετὰ τοῦτο, Jo 11:7; μετὰ ἔτη τρία, Ga 1:18; διὰ δεκατεσσάρων ἐτῶν, Ga 2:1; πρῶτον . . . ἔ., I Co 15:46, I Th 4:17, He 7:2; πρότεφον . . . ἔ, He 7:27; ἀπαρχὴ . . . ἔ., I…
Read the full entry →ἔπειτα, adv., (ἐπί, εἶτα), thereupon, thereafter, then, afterwards; used a. of time: Mk. vii. 5 RG; Lk. xvi. 7; Gal. i. 21; Jas. iv. 14; μετὰ τοῦτο is added redundantly in Jn. xi. 7 (cf. Meyer ad loc.; W. § 65, 2; [B. 897 (340)]); a more definite specification of time is added epexegetically, μετὰ ἔτη τρία, Gal. i. 18; διὰ de in enumerations it is a. of time and order: πρῶτον. - - ἔπειτα, 1 Co. xv. 46; 1 Th. iv. 17; πρότερον ... . ἔπειτα, Heb. vii. 27; ἀπαρχὴ - - - ἔπειτα, 1 Co. xv. 23; εἶτα [but T Tr mrg. WH mre. ἔπειτα] . . . ἔπειτα, 1 Co. xv. 5, 6; ἔπειτα .΄- . ἔπειτα, ib. 7 Lmre. T Trmrg. WH mrg. β. of order alone: πρῶτον... . ἔπειτα, eb. vii. 2; τρίτον . « . ἔπειτα . « . ἔπειτα (RG εἶτα), 1 Co. xii. 28.
ἔπειτα is used of ¢¢me in ΟΟ 75 go (the Rosetta stone—B.c. 196) | νῦν τε kal εἰς τὸν ἔπειτα χρόνον. For a reference to order see P Giss I. 23% where, after referring to her prayers on behalf of her daughter, the writer proceeds—¢mera δὲ χάρι (1. χάρις) τῷ θεῶι KTA. Similarly the word is contrasted with πρῶτον (cf. Heb 7%) in P Oxy IX. 12175 | (ili/A.D.) πρῶτον μὲν ἀσπαζομένη σίε], ἔπιτα εὐχομένη παρὰ πᾶσι θεοῖς κτλ. The form and meaning persist in MGr.
ἔπειτα (epeita) — then.
ἔπειτα,
Ionic dialect and Doric dialect ἔπειτε(ν) (which see), adverb, (ἐπί, εἶτα):
I. of mere Sequence, without any notion of cause, thereupon, thereafter, then, frequently from [Refs]: when in strong opposition to the former act or state, with past tenses, thereafter, afterwards; with future, hereafter, ἢ πέφατ᾽ ἢ καὶ ἔ. πεφήσεται [Refs 8th c.BC+]; ὃς δ᾽ ἔπειτ᾽ ἔφυ, opposed to ὅστις πάροιθεν ἦν, [Refs]: in Hom.frequently with other Advs., αὐτίκ᾽ ἔ. [Refs 8th c.BC+]; even ἔνθα.. ἔ. 8th c.BC: Odyssea Homerus Epicus “Odyssey” 10.297; δὴ ἔ. 8.378: usually with reference to a former act, just then, at the time, [Refs]; frequently in narrative, πρῶτα μὲν.., αὐτὰρ ἔ. [Refs 8th c.BC+]; by ἔ. alone, [Refs]; by ἔ. δέ.. ἔ. δέ.. ἔ..., [Refs]; πρὶν μέν.., ἔ. δέ.. 5th c.BC: Sophocles Tragicus “Electra” 724; ἔ. γε 5th-6th c.BC: Plato Philosophus…
ἔπειτα
epeita
from 1909 and 1534; thereafter:--after that(-ward), then.
see GREEK for 1909
see GREEK for 1534
ἔπειτα
Adv
then, thereafter, afterwards
ἔπειτα ἐπί, εἶτα marks sequence, thereupon, Lat. deinde, when strongly opposed to the former act or state, with past tenses, thereafter, afterwards, with future, hereafter, Hom., etc.; in narrative, πρῶτον μέν . . , followed by ἔπειτα δέ . . , Lat. primum . . , deinde . . , Thuc., etc.; πρὶν μὲν . . , ἔπ. δὲ . . Soph.:—with the Article, τὸ ἔπ. what follows, id. Soph.; οἱ ἔπ. future generations, Aesch.; ὁ ἔπ. βίος Plat.; ἐν τῷ ἔπ. (sc. χρόνῳ) id. Plat.
like εἶτα, with a Verb after a part., μειδήσασα δ᾽ ἐπ. ἑῷ ἐγκάτθετο κόλπῳ she smiled and then placed it in her bosom, Il.; often to mark surprise or the like, and then, and yet, τὸ μητρὸς αἷμα ἐκχέας ἔπ. δώματ᾽ οἰκήσεις πατρός; after shedding thy mother's blood, wilt thou yet dwell in thy father's house?…
Read the full entry →Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
16 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 16 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
τὴν γοῦν ἀνθρώπου γένεσιν ἀναγράφων ἐν τοῖς ἔπειτα διαρρήδην ὁμολογεῖ, ὡς ἄρα κατ’ εἰκόνα θεοῦ διετυπώθη (Gen.
ἔπειτα τῆς λάρνακος περὶ ἄκραν τινὰ ὄρους σταθείσης κατὰ τὴν Ἀρμενίαν συνεὶς ὁ Νῶχος ἀνοίγει τʼ αὐτὴν καὶ θεασάμενος γῆν βραχεῖαν περὶ αὐτὴν ἐπὶ χρηστοτέρας ἤδη γεγονὼς ἐλπίδος ἠρέμει.
οὕτως καὶ ὁ λαός μου ἀκαταστασίας καὶ θλίψεις ἔσχεν: ἔπειτα ἀπολήψεται τὰ ἀγαθά.
κράνους ἀφαρπάσαντες ἐν συνοχῆι ἐποίησαν ἐφʼ ἡμέρας τρεῖς ἕως μὴ δυνασθῶμεν συνλαβεῖν τοὺς αἰτίους. ἔπειτα ἀπενεγκάμενοι ἡμῶν σαγὰς δύο καὶ τοὺς ἄρτους καὶ μηλωτὴν καὶ χιλωκτὰ δύο καὶ κατῄκισάν
τῶν τοῦ πατρὸς ἡμῶν θρεμμάτων ὑφελέσθαι πρόβατα εἰκοσιεπτά , καὶ ἐν τούτῳ προχωρήσαντος αὐτῇ ἔπειτα προηνέγκατο ὡς χρεωστεῖται αὐτῇ ὑπὸ τοῦ πατρὸς χρυσίον μναιαῖον ἕν . διά τε μεσιτῶν
ἀλλοδαπῆς, προσελαβόμην ἐμαυτῇ εἰς βοήθειαν καὶ διοίκησιν τῶν πραγμάτων τὸ πρὶν μὲν Σεκοῦνδόν τινα ἔπειτα δὲ καὶ Τύραννον, νομίζουσα τούτους τὴν καλήν μοι πίστιν ἀποσῴζειν· οἵτινες μὴ ὀρθῶς ἀναστραφέντες
The Greek word μετά (transliterated as meta) is a preposition that can mean 'with,' 'among,' or 'after,' depending on the case it governs (genitive, accusative, or sometimes dative). In the New Testament, it is used to indicate association or companionship, as in Mark 1:29, and to denote sequence in time or place, as seen in Hebrews 9:3. The entries do not show significant disagreement.
μετά, [on its neylect of elision before proper names beginning with a vowel, and before sundry other words (at least in Tdf.’s text) see Tdf. Proleg. p. 95; cf. WH. Intr. p- 146°; W.§ 5,1a.; B. p. 10], a preposition, akin to μέσος (as Germ. mit to Mitte, mitten) and hence prop. in the midst of, amid, denoting association, union, accompaniment; [but some recent etymologists doubt its kinship to μέσος ; some connect it rather with ἅμα, Germ. sammt, ef. Curtius § 212; Vaniéek p. 972]. It takes the gen. and ace. (in the Grk. poets also the dat.). [On the distinetion between μετά and σύν, see σύν, init. ] I. with the Genitive (Sept. for ΠΝ, DY, WM, ete.); among, with, [ef. W. 376 (352) sq.]; 1. amid, among ; a. prop.: μετὰ τῶν νεκρῶν, among the dead, Lk. xxiv. 5 (μετὰ νεκρῶν κείσομαι, Eur. Hee. 209; θάψετέ με μετὰ τῶν πατέρων μου, Gen. xlix. 29 Sept.; μετὰ ζώντων εἶναι, to be among the…
Read the full entry →μετά. In the NT (as in classical prose) μετά is construed only with the gen. and the acc., and the various shades of meaning connected with these two usages can be readily illustrated from our sources. (1) c. gen.—(a) For the ordinary meaning ‘‘ with,” ‘in company with,” we may cite P Eleph 11° (B.c. 311-10) (= Selections, p. 4) τοὶ pera Δημητρίας, “those acting with Demetria,’’ P Tebt I. 3519 (B.C. 111) ὃς κ[α]ὶ μεθ᾽ ὑμῶν ὑπὸ | τὴν ἐντολὴν e(om.) ὑπογράφει, ‘* who shall append his signature to the edict together with yours ” (Edd.), P Amh IT. 1355} | (early 1i/A.D.) ἐρρῶσθαί σε ed ) μετὰ τῶν τέ δ: A parallel to this &r. εἰρ. = ‘‘partition-wall” (Eph 214). (early ΠΑ: ἐρρῷσθαύσε etx (ou) here rey τευ ΠΣ a pray for your health and for that of your children” (Edd.), P Oxy III. 5314 (ii/A.D.) ἡδέως σε ἀσπαζόμεθα πάντες οἱ ἐν (= Selections, p. 102) καλῶς ἐποίησες οὐκ ἀπένηχές (/, ἀπήνεγκες)…
Read the full entry →μετά (meta) — with/after.
μετά [ᾰ,
but ᾱ in [Refs 5th c.BC+]], poetry μεταί, uncertain, only in μεταιβολί; Aeolic dialect, Doric dialect, [Refs 4th c.AD+]: preposition with genitive, dative, and accusative (Cf. Goth. mip, OHG. miti, mit 'with'.)
__A WITH GEN. (in which use μ. gradually superseded σύν, which see),
__A.I in the midst of, among, between, with plural Nouns, μετ᾽ ἄλλων λέξο ἑταίρων [Refs 8th c.BC+] with one, [Refs 5th c.BC+], i.e. among no men, [Refs]
__A.II in common, along with, by aid of (implying a closer union than σύν), μ. Βοιωτῶν ἐμάχοντο [Refs 8th c.BC+]; συνδιεπολέμησαν τὸν πόλεμον μ. Ἀθηναίων [Refs 5th c.BC+]; μ. τῆς βουλῆς in co-operation with the council, [Refs 8th c.BC+] with, i.e. by aid of, Athena, [Refs 8th c.BC+]; μ. τινὸς πάσχειν, δρᾶν τι, [Refs 5th c.BC+]; μ. τινὸς εἶναι to be on one's side, [Refs…
μετά
meta
a primary preposition (often used adverbially); properly, denoting
accompaniment; "amid" (local or causal); modified variously according
to the case (genitive association, or accusative succession) with
which it is joined; occupying an intermediate position between 575 or
1537 and 1519 or 4314; less intimate than 1722 and less close than
4862):--after(-ward), X that he again, against, among, X and,
+ follow, hence, hereafter, in, of, (up-)on, + our, X and
setting, since, (un-)to, + together, when, with (+ -out). Often used
in composition, in substantially the same relations of participation
or proximity, and transfer or sequence.
see GREEK for 4314
see GREEK for 575
see GREEK for 1537
see GREEK for 1519
see GREEK for 1722
see GREEK for 4862
μετά
Prep.
with, after
μετά meta 469x
(1) gen., with, together with, Mt. 16:27; 12:41; 26:55; with, on the same side or party with, in aid of, Mt. 12:30; 20:20; with, by means of, Acts 13:17; with, of conflict, Rev. 11:7; with, among, Lk. 24:5; with, to, towards, Lk. 1:58, 72; (2) acc., after, of place, behind, Heb. 9:3; of time, after, Mt. 17:1; 24:29; followed by an infin. with the neut. article, after, after that, Mt.…
Read the full entry →μετά in the midst of, among with gen., dat., and acc.
Prep. with gen., dat., and acc.
WITH GEN. in the midst of, among a number, μετ᾽ ἄλλων ἑταίρων Od.; πολλῶν μετὰ δούλων Aesch.
in common, along with, μετὰ Βοιωτῶν ἐμάχοντο Il.; μ. ξυμμάχων κινδυνεύειν Thuc.; μετά τινος πάσχειν, στῆναι Aesch., Soph.
with, by means of, ἱκετεύειν μετὰ δακρύων Plat.; μετ᾽ ἀρετῆς πρωτεύειν Xen.:—as a periphr. for Adverbs, ὁσίως καὶ μετ᾽ ἀληθείας Plat.
WITH DAT., only poet., mostly epic,
properly of persons, among, in company with, μετὰ τριτάτοισιν ἄνασσεν in or among the third generation Nestor reigned, Il.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
473 occurrences in the New Testament, rendered 12 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 470 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 930 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.
χρόνος γὰρ οὐκ ἦν πρὸ κόσμου, ἀλλ’ ἢ σὺν αὐτῷ γέγονεν ἢ μετ’ αὐτόν·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
τῶν συνκυρόντων πάντων ὧν κεκράτηκεν ὁ πατὴρ ἡμῶν ἐφʼ ὅσον περιῆι χρόνον, ἡμῶν δὲ μετὰ τὴν ἐκείνου τελευτὴν τῶν λοιπῶν κρατουσῶν, Ἀρίστων Ἀθηνοδότου τῶν ἀπὸ Διὸς πόλεως τῆς μεγάλης
Ἀράβισσα ὡς ἐτῶν κζ μέση μελίχρως λεύκωμα ὀφθαλμόν, μακροπρόσωπος εὐθύρριν αἱ τρεῖς τῶν Ψεμμίνιος μετὰ κυρίου τοῦ ἑαυτῶν ἀδελφοῦ Παχνούβιος τοῦ προγεγραμμένου καὶ συνπωλουμένου, ἀπὸ τῆς ὑπαρχούσης αὐτοῖς πατρικῆς
Διοπολίτου ἐπὶ … τοῦ παρὰ … ἀγορανόμου. ἀπέδοτο Ὧρος Ἑρμίου ὡς ἐτῶν δέκα δύο μετὰ προσπωλουμένης τῆς Ὥρου συγγενοῦς Ἀρσινόης τῆς Βελλέους ὡς ἐτῶν κβ μέσης μελιχρόου στρογγυλοπροσώπου εὐθύρινος
The Greek word ἔτος (i.e., etos) means 'a year.' It is used in various contexts, including references to age and duration, as well as in phrases indicating yearly occurrences. The New Testament cites it in passages like Luke 3:1 and Hebrews 1:12. The word can also appear in different grammatical forms, such as the plural ἔτη.
ἔτος, -ους, [gen. plur. ἐτῶν, cf. B. 14 (13)], τό, [fr. Hom. down], Hebr. τ), α year: Lk. iii. 1; Acts vii. 80; Heb. i. 12; 2 Pet. iii. 8; Rev. xx. 3, ete.; ἔτη ἔχειν, to have passed years, Jn. viii. 57; with ἐν ἀσθενείᾳ added, Jn. v. 5 [ef. W. § 32, 6]; εἶναι, γίνεσθαι, yeyovevat ἐτῶν, 6. g. δώδεκα, to be twelve years old [ef. Eng. (a boy) of twelve years]: Mk. v.42; Lk. ii. 42; iii. 23 [ef. W. 349 (328)]; viii. 42; Actsiv. 22; γεγονυῖα ἔλαττον ἐτῶν ἑξήκοντα, less than sixty years old, 1 Tim. v. 9 [W. 590 (549)]; dat. plur., of the space of time within which a thing is done [W. § 31, 9a.; B. § 133, 26], Jn. ii. 20; Acts xiii. 20; ace., in answer to the quest. how long?: Mt. ix. 20; Mk. ν. 25; Lk. ii. 86; xiii. 7 sq. 11,16; xv. εὖ 256 29; Acts vii. 6, 36, 42; Heb. iii. 10 (9), 17; Rev. xx. 2, 4,6. preceded bya prep.: ἀπό, from... on, since, Lk. viii. 43; Ro. xv. 23; in the same sense…
Read the full entry →ἔτος. P Tebt 11. 412% (late ii/A.D.) ἄνελθε εἰς τὴν μητρόπολιν τοῦ νέου ἔτους, ‘‘come up to the metropolis at the New Year.” For κατ᾽ ἔτος, ‘‘ yearly,” as in Lk 2", cf. P Amh Il. 86" (a.p. 78) ds (sc. δραχμὰς) Kal ἀπίοδ]ώσω kar’ ἔτος ἐξενίαυτα, the yearly charge was to be paid annually, P Oxy IV. 725%* (a contract of apprenticeship—a.D. 183) ἀργήσει δὲ ὁ παῖς els λόγον ἑορτῶν κατ᾽ ἔτος ἡμέρας εἴκοσι, “the boy shall have 20 holidays in the year on account of festivals’ (Edd.): for καθ᾽ ἔτος see P Tebt II. 31125 (A.D. 134), 373!%14 (A D. 110-1), α΄ The aspirated form καθ᾽ éros is also fairly common, e.g. P Petr III. r9(c)3* (B.c. 224) where the words καθ᾽ éros have been added above the line, and the editor explains the form as due to false analogy with καθ᾽ ἡμέραν : see further Meyer ΟἿ. p- 326f., Proleg. p. 44. Ka’ ἕτος is read guater in P Ryl II. 166 (A.D. 26), and ἐφ᾽ ros in P Oxy X.…
Read the full entry →ἔτος (etos) — year.
ἔτος, εος, τό,
irregular dative ἔτῃ [Refs]:—year, τῶν προτέρων ἐτέων in bygone years, [Refs 8th c.BC+]; τόδ᾽ ἐεικοστὸν ἔ. ἐστὶν ἐξ οὗ[Refs 8th c.BC+]; ἔ. ἐνιαυτῶν, see at {ἐνιαυτό; ἑκάστου ἔτους} [Refs 5th c.BC+]; δι᾽ ἔτους πέμπτου every fifth year, [Refs 5th c.BC+]; κατὰ ἔ. every year, [NT+5th c.BC+]; ἔ. εἰς ἔ. year after year, [Refs 5th c.BC+]; δι᾽ ἔτους annually, [LXX+3rd c.BC+]; παρὰ ἔ. every other year, [Refs 2nd c.AD+]yearly, [Refs 5th c.BC+]; τρίτῳ ἔτεϊ τούτων in the third year after this, [Refs]; frequently in accusative, ἔ. τόδ᾽ ἤδη δέκατον.. βόσκων now for these ten years, [Refs 5th c.BC+]; of a person's age, γεγονὼς ἔτη τρία ἀπολείποντα τῶν ἑκατόν [Refs 5th c.BC+]; without γεγονώς, τοὺς ὑπὲρ τετταράκοντα ἔτη [Refs], etc.: in genitive, ἐπειδὰν ἐτῶν ᾖ τις τριάκοντα [Refs 5th c.BC+]; μυρίων ἐτῶν within a period of [Refs]years…
Read the full entry →ἔτος
etos
apparently a primary word; a year:--year.
ἔτος, ους, τό
n.n.
a year
ἔτος etos 49x
a year, Lk. 2:41; 3:23
ἔτος ἔτος, εος, a year, Hom., etc.; τῶν προτέρων ἐτέων in bygone years, Il.; ἑκάστου ἔτους every year, Plat.; ἀνὰ πᾶν ἔτος Anth.; ἀνὰ πέντε ἔτεα every five years, Hdt.; δι᾽ ἔτους πέμπτου every fifth year, Ar.; κατὰ ἔτος every year, Thuc.; ἔτος εἰς ἔτος year after year, Soph.; in acc., ἔτος τόδ᾽ ἤδη δέκατον now for these ten years, id. Soph.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
48 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 49 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 309 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.
Παῖς μὲν ἄνηβος ἐὼν ἔτι νήπιος ἕρκος ὀδόντων φύσας ἐκβάλλει πρῶτον ἐν ἕπτ’ ἔτεσιν·
περιέχει ἡ βίβλος χρόνον ἐτῶν ὡς Ἰώσηπος ͵γη, Ἑβραῖοι ͵αωοβ, Εὐσέβιος ͵γυνθ.
οὐ μὴ γένῃ, φησίν, παιδοφθόρος οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις, ὅτι ὁ λαγωὸς κατ̓ ἐνιαυτὸν πλεονεκτεῖ τὴν ἀφόδευσιν: ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρύπας.
ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Πετεαρσεμθεὺς Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ
τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο Νεχούτης Σχώτου τοῦ Φιμήνιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων
ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ὠνή. ἀπέδοτο Πανοβχοῦνις Παοῦτος Πέρσης τῆς ἐπιγονῆς ὡς ἐτῶν ξ μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν ἀπὸ τῆς ὑπαρχούσης αὐτῷ καὶ τοῖς ἀδελφοῖς
The Greek word τρεῖς (transliterated as treis) means 'three' and is a primary numeral. It appears in various contexts throughout the New Testament, such as in Matthew and Mark. The word has different forms, including τρία and τά, and has been used since ancient times, often associated with symbolic meanings in various cultures.
τρεῖς, of, ai, τρία, τά, three: Mt. xii. 40; Mk. viii. 2; Lk. i. 56; Jn. ii. 19, and often. [From Hom. down.] Tpels TaBepvar, see ταβέρναι.
τρεῖς In its only occurrence in the NT (Heb 41%) τετραχηλισμένα can only mean ‘‘laid open,” ‘‘ exposed,” “open” (Vg aferta; Hesych. πεφανερωμένα), but the origin of the metaphor is very doubtful. Moffatt (7CC Hed ad /.) suggests ‘‘ the practice of exposing an offender's face by pushing his head back,” Souter (Zex. s.v.), with greater probability, prefers “‘the bending back of the head in sacrifice so as to expose theneck,’’ like the Homeric aveptw (ZZ. 1. 459). The verb is found in Teles (ed. Hense) pp. 10%, 509: see also Philo de Cherud. 78 (ed. Cohn) πᾶσι τοῖς ἐπιτρέχουσι καὶ τραχηλίζουσι δεινοῖς ὑποβεβλημένος, and the compd. ἐκτραχηλίζω in 20. Leg. Alleg. ili. 109, Quod det. pot. 19.
τρεῖς (treis) — Three.
τρεῖς, οἱ, αἱ, τρία, τά:
genitive τριῶν: dative τρισί, also τριοῖσι [Refs 6th c.BC+]; Aeolic dialect τρίσσι [Refs] (written τρες [Refs]: Doric dialect nominative τρέες [Refs]; τρῖς [Refs 4th c.BC+]; τρῖς [Refs 6th c.BC+]:—three, [Refs 8th c.BC+]; τρία ἔπεα three words, proverbial in [Refs 5th c.BC+]—for from the earliest times three was a sacred and lucky number, especially with the Pythagoreans (compare τριάς), [Refs 5th c.BC+]; εἰ καὶ τῶν τριῶν ἓν οἴσομαι[Refs] —διὰ τριῶν ἀπόλλυμαι I am thrice, i. e. utterly, undone, [Refs 5th c.BC+]; ἡ διὰ τριῶν ἀγωγή the 'trivium', [Refs 6th c.AD+]by threes, [Refs 5th c.BC+] stem tr[icaron]-, fuller form trey-, nominative tréy-es (Sanskrit tráyas, Latin tres), whence τρέες, contraction τρῆς and τρεῖς (written τρες [Refs]; accusative tri-ns (Gothic prins, Sanskrit tr[imacracute]n), whence τρῖς and…
Read the full entry →τρεῖς
treis
tria tree'-ah
a primary (plural) number; "three":--three.
τρεῖς, τρία
Adj
three
τρεῖς treis 68x
three, Mt. 12:40. The frequency count does not include its occurrence in the name Τριῶν ταβερνῶν in Acts 28:15 (G5553)
τρεῖς Lat. tres, tria, three, Hom., etc.
Adj-APN — Adjective · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
A-APN Part of Speech: Adjective Case: Accusative Number: Plural Gender: Neuter
(shalosh; treis).
See NUMBER.
The phrase "three days and three nights," Mt 12:40, was equivalent in Hebrew to the English "three days;" the Jews employing the expression "a day and a night" to denote our "day" of twentyfour hours. Nor did "three days," 1Sa 30:13, literally "this third day," according to their usage, necessarily include the whole of three days, but a part of three days, a continuous period including one whole day of twenty-four hours, and a portion of the day preceding it and the day following it. Compare Ge 7:12,17 1Sa 30:12-13.
71 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 67 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 168 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.
οὓς ἅπαντας ἡ τετρὰς ἔχει περιλαβοῦσα, τὸν μὲν ἐπίτριτον ἐν τῷ τέσσαρα πρὸς τρία, τὸν δ’ ἡμιόλιον ἐν τῷ τρία πρὸς δύο, τὸν δὲ διπλάσιον ἐν τῷ δύο πρὸς ἓν ἢ τέσσαρα πρὸς δύο, τὸν δὲ τετραπλάσιον ἐν τῷ τέσσαρα πρὸς
Οἱ δὲ Νώχου παῖδες τρεῖς ὄντες Σημᾶς καὶ Ἰαφθᾶς καὶ Χαμᾶς ἔτεσιν ἑκατὸν ἔμπροσθεν τῆς ἐπομβρίας γεγονότες, πρῶτοι κατελθόντες ἀπὸ τῶν ὀρῶν εἰς τὰ πεδία τὴν ἐν τούτοις οἴκησιν ἐποιήσαντο, καὶ τοὺς ἄλλους σφόδρα δεδιότας διὰ τὸν κατακλυσμὸν τὰ πεδία…
Τρία οὖν δόγματά ἐστιν κυρίου: ζωῆς ἐλπίς, ἀρχὴ καὶ τέλος πίστεως ἡμῶν: καὶ δικαιοσύνη, κρίσεως ἀρχὴ καὶ τέλος: ἀγάπη εὐφροσύνης καὶ ἀγαλλιάσεως ἔργων δικαιοσύνης μαρτυρία.
τῆς ὑπαρχούσης αὐτῷ γῆς ἠπείρου σιτοφόρου τῆς οὔσης ἐν τῷ περὶ Παθύρειν πεδίωι ἀρουρῶν τριῶν τῶν ἐν ἀρούραις ἑπτὰ καὶ τοῦ προσόντος χαλάσματος ἐν σφραγῖσι δυσίν , ὧν γείτονες
αὐτῷ γῆν ἤπειρον σιτοφόρον ἀδιαίρετον τὴν οὖσαν ἐν τῷ ἀπο βορρᾶ πεδίωι Παθύρεως σφραγίδων τριῶν , ἣν καὶ αὐτὸς ἐωνήσατο παρὰ Πα-νᾶτος τοῦ Πατῆτος, μιᾶς μὲν γείτονες νότου γῆ
ὧν παρὰ νότου ἐπὶ βορρᾶν σχοινίου ἑνὸς τετάρτου , ἀπηλιώτου ἐπὶ λίβα σχοινίων ἑξακοσίων τριῶν . γείτονες νότου γῆ Ἑρμίου τοῦ Σ … … … ος, βορρᾶ γῆ Σχώτου
ἀνέρχομαι (anerchomai) means to go up or ascend. It can refer to physical ascent, such as going up to a city or a higher place, as well as metaphorical uses like returning or coming back to a point in discussion. The New Testament uses it in John 6:3 and Galatians 1:17, 18. The word is built from the prefix ἀν- and the verb ἔρχομαι.
ἀν-έρχομαι,
[in LXX: III Ki 13:12 (הָלַךְ)*;]
to go up: Jo 6:3, Ga 1:17, 18 (cf. ἐπανέρχ-; and on its use of "going up" to the capital, MM, VGT, s.v.).†
ἀν-έρχομαι : 2 aor. ἀνῆλθον; [fr. Hom. down]; to go up: Jn. vi. 3; to a higher place; to Jerusalem, Gal. i. 17 (L Tr mrg. ἀπῆλθον], 18; (1 K. xiii. 12). [Comp.: ἐπ-ανέρχομαι.}
ἀνέρχομαι of ‘‘ going up” to the capital is illustrated by the illiterate P Tebt Il. 412° (late ii/A.p.), ἄνελθε els τὴν μητρόπολιν τοῦ νέου éroys ἐπὶ kalyd dvépxope els τὴν πόλιν : cf. 126. 411° (ii/A.D.) αὐτῇ ὥρᾳ ἄνελθε, ὃ yap κράτιστος ἐπιστράτηγος ἱκανῶς σε ἐπεζήτησε, ‘come up instantly, for his highness the epistrategus has made several inquiries for you” (Edd.), and P Lond 948 verso 3 (A.D. 257) (= III. p. 210) ἀνερχέστω. Other citations are hardly required, but we may add the almost contemporary BGU II. 595!® (c. A.p. 70-80) ὅτι ὁ vids μου ἀσθενῖ Sivas, τούτου εἵνεκα ἀνηρχόμην.
ἀνέρχομαι (anerchomai) — to go up.
ἀνέρχομαι,
(compare ἄνειμι): aorist -ήλυθον or -ῆλθον:— go up, ἀνελθὼν ἐς σκοπιήν[Refs 8th c.BC+]: absolutely, mount the tribune, [Refs 1st c.AD+]; go up from the coast inland, [Refs 8th c.BC+]; come up from the nether world, ἀ. ἐξ Ἀΐδεω[Refs 6th c.BC+]
2. of trees, grow up, shoot up, [Refs 8th c.BC+]; of the sun, rise, [Refs 4th c.BC+]; of water, rise, [Refs 5th c.BC+]
3. go up to a first principle, in argument, ἐπ᾽ ἀρχὴν ἀνελθόντες σκοπεῖν[Refs 5th c.BC+]
II. go or come back, return, ἂψ or αὖθις ἀ.[Refs 8th c.BC+]
II.2. come back to a point, recur to it and say, ἄνελθέ μοι πάλιν τί..[Refs 5th c.BC+]; πάλιν ἐπ᾽ ἀρχὴν ἀ. variant in [Refs 5th c.BC+]
ἀνέρχομαι
anerchomai
from 303 and 2064; to ascend:--go up.
see GREEK for 303
see GREEK for 2064
ἀνέρχομαι
v.
I come up, go up
ἀνέρχομαι ἄνειμι to go up, Od., attic: absol. to mount the tribune, Plut.:— to go up from the coast inland, Od.:— to come up from the nether world, Theogn., Soph.
of trees, to grow up, shoot up, Od.: of the sun, to rise, Aesch.:—metaph., ὄλβος ἀν. Eur.
to go or come back, go or come home again, return, Hom.
to come back to a point, recur, Eur., Plat.
νόμος εἴς σ᾽ ἀνελθών a law brought home or having relation to you, Eur.
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
3 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 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
δηλοῖ δὲ τὸ λόγιον ἐν ᾧ σαφῶς εἴρηται, διότι πορευθέντες ἀμφότεροι ἀνῆλθον „ἐπὶ τὸν τόπον ὃν εἶπεν ὁ θεός“ (Gen.
καθʼ ὃν δὲ καιρὸν ἐν Ἱεροσολύμοις ὄντος τοῦ βασιλέως ἐπῆλθεν ἡ τῶν Παλαιστίνων δύναμις πολεμῆσαι, Δαυίδης μὲν ἐπὶ τὴν ἀκρόπολιν ἀνῆλθεν, ὡς προειρήκαμεν, πευσόμενος τοῦ θεοῦ περὶ τοῦ πολέμου,
Νεμεσοῦν οὐκ ἀγνοεῖς περὶ ἧς ἄλλοτε σὲ ἠρώτησα βοηθῆσαι αὐτῇ. καλῶς οὖν ποιήσεις ἐπεὶ ἀνῆλθεν εἰς τὴν μητρόπολιν ποιεῖν τάχιον αὐτὴν κατελθεῖν διὰ τὸ ἐργαστήριον αὐτῆς. μὴ οὖν ἄλλως
μέχρι τούτου παραφυλάσσονται καὶ νῦν οἱ πλείους ἐξ ἡμῶν μετὰ καὶ τοῦ ἑτέρου εἰρηνοφύλακος ἀνῆλθον εἰς τοὺς ἐπάνω νομοὺς πρὸς ἀναζήτησιν … του καὶ Ψάϊτος νεωτέρου υἱῶν Πεταρποχράτου καὶ
βάσταξαι λοιπὸν ὃ ἂν ἐγβῇ ἐκ τῆς κρίσεως. ἐὰν οὖν ἐξελθόντος τοῦ ὑπηρέτου ἀκουσθῶμεν, ἀνέρχομαι. πάντα οὖν ποιήσεις· μὴ ἀμελήσῃς τῶν ἔργων τοῦ ἀμπελῶνος ποιήσας τὰ κτήνη τὴν κόπρον
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
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 →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 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 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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 →
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.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
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
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The word Ἱεροσόλυμα (i.e., Jerusalem) is a proper noun, referring to the capital of Palestine. It appears frequently in the New Testament, often in reference to the city itself or its inhabitants, as seen in Matthew 2:1 and Luke 13:34. The term is derived from Hebrew and is used interchangeably with Ἱερουσαλήμ, which is the indeclinable form. There is some debate about the grammatical usage of Ἱεροσόλυμα in certain contexts.
Ἱεροσόλυμα (WH, Ἰερ-, v. Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mt 2:3, v. WM, 794; M, Pr., 48, 244; Thayer, s.v.), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr. (Heb. יְרוּשָׁלַיִם, יְרוּשָׁלֵם), the former always in FlJ, Mk, Jo ev. and Mt (exc. Mt 27:37), and most freq. in Lk, the latter always in He, Re, and by St. Paul (exc. Ga 1:17, 18 2:1),
Jerusalem: Mt 2:1, Mk 3:8, Jo 1:19, al.; its inhabitants, Mt 2:3 3:5 23:37, Read the full entry →
Ἱεροσόλυμα [WH Ἴερ.. see their Intr. § 408], -ων, τά, (the invariable form in Mk. and Jn., almost everywhere in Mt. ana Joseph. [e. Ap. 1, 22, 13, ete.; Philo, leg. ad Gaium ὃ 36; (ef. Polyb. 16, 39, 4); al.]), and Ἱερουσαλήμ [WH.lep. (see ref. u. s.)], 7, indecl., (the invariable form in the Sept. [Josh. x. 1, ete.; Philo de somn. ii. 39 init. ; so Aristot. in Joseph. c. Ap. 1, 22, 7 (where see Miiller)]; in the N. T. where a certain sacred emphasis, so to speak, resides in the very name, as Gal. iv. 25 sq. [see Bp. Lghtft. ad loc.]; Heb. xii. 22; Rev. iii. 12; xxi. 2, 10; thus in direct address: Mt. xxiii. 37; Lk. xiii. 34; both forms are used promiscuously [yet with a marked preference for the indeclinable form] in the O. T. Apocr., and in the writ. of Luke and of Paul; [cf. Tdf Proleg. p- 119; WH. App. p. 160]. Whether there is also a third and unusual form Ἱεροσόλυμα, -ης, ἡ, in…
Read the full entry →Ἱεροσόλυμα (Hierosoluma) — Jerusalem.
Ἱεροσόλυμα (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1),
Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its inhabitants, Read the full entry →
Ἱεροσόλυμα Ἰερουσαλήμ
Hierosoluma
of Hebrew origin (3389); Hierosolyma (i.e. Jerushalaim}, the capitol
of Palestine:--Jerusalem. Compare 2419.
see GREEK for 2419
see HEBREW for 03389
Ἱεροσόλυμα, ατος, τά, ἡ
n.f. & n.n.
Jerusalem
Ἱεροσόλυμα Hierosolyma 62x
see Ἰερουσαλήμ. See PhotoGuide.
Noun-APN — Noun · accusative · plural · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked plural neuter.
N-APN Part of Speech: Noun Case: Accusative Number: Plural Gender: Neuter
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
64 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 63 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
ἠπίστατο καὶ χρήματα συνάγοντας ἀπὸ τῶν ἀπαρχῶν ἱερὰ καὶ πέμποντας εἰς Ἱεροσόλυμα διὰ τῶν τὰς θυσίας ἀναξόντων.
τὴν μέντοι Σολυμᾶ ὕστερον ἐκάλεσεν Ἱεροσόλυμα.
δαρσωι σεμιδάλιος ἀρτάβαι ε … δάλιος χοίνικες ι … Φίλων σιτοποιὸς … μέδων … Ἱεροσολύμοις ἀλεύρων ἀρτάβαι β … παρὰ Τουβίου ἀρτάβη α … ωτι ἀρτάβη α 𐅵 δ
Τίτου Στατιλίου Σεουήρου πρὸ η εἰδῶν Ἰουλίων Πανέμου ὀγδόῃ καὶ δεκάτῃ … ἐν Ἱεροσολύμᾳ … αυουαια … Ὀρεινῆς προς … λεγεῶνος δεκάτης Φρετηνσίας ἑκατονταρχίας … νιου Σατορνείνου
Σζεριχ σύμβουλος Βασιλείῳ διοικητῇ κώμης Ἀφροδιτώ. τὴν δαπάνην τῶν ἐργατῶν καὶ τεχνιτῶν τοῦ μασγιδα Ἱεροσολύμων καὶ τῆς αὐλῆς τοῦ Ἀμιραλμουμνιν
The Greek word ἱστορέω (historeo) is derived from ἵστωρ, meaning one who is learned or skilled. It primarily means to inquire into or learn by inquiry, to narrate, or to visit for the purpose of becoming acquainted with someone, as seen in Galatians 1:18. The entries indicate a range of uses from examination to personal acquaintance.
** ἱστορέω, -ῶ
(< ἵστωρ, one learned or skilled in)
[in LXX: I Es 1:33, 42*;]
c. acc. rei, to inquire into, learn by inquiry.
C. acc. pers., to inquire of or about.
to narrate, record.
In late writers, to visit, become acquainted with: Ga 1:18 (v. Ellic., in l., and cf. MM, Exp., xv).†
ἱστορέω: 1 aor. inf. ἱστορῆσαι ; (ἵστωρ [allied with οἶδα (ἴστω), videre (visus), etc.; Curtius § 282], -opos, one that has inquired into, knowing, skilled in); fr. Aeschyl. and Hdt. down; 1. to inquire into, examine, investigate. 2. to find out, learn, by inquiry. 3. i gain knowledge of by visiting: something (worthy of being seen), τὴν χώραν, Plut. Thes. 30; Ponip. 40; τινά, some distinguished person, to become personally acquainted with, know face to face: Gal. i. 18; so too in Joseph. antt. 1, 11,4; Ὁ. j. 6,1, 8 and often in the Clem. homilies; cf. Hilgenfeld, Galaterbrief, p. 122 note; [Ellicott on Gal. 1. c.].
ἱστορέω. The only NT sense of this word = “‘visit’’ (Gal 118) is paralleled in the interesting scrap of a traveller's letter P Lond 8545 (i/ii A.D.) (=III. p. 206, Selections, p. 70) ἵνα τὰς χε[ι]ροπίοι]ήτους τέϊχνας ἱστορήσωσι : εἴ. 15 εὔτομα (2. εὔστομα) ἱστόρ[η]σᾳ. It is used often thus (= 272522.10) in the inscrr. e.g. OGZS 694 (Rom.) “Eppoyévys’ Apac[ed]s [ras] μὲν ἄλλας σύρινγας ἰδὼν ἐθαύμασα, τὴν δὲ τοῦ Μέμνονος ταύτην εἱστορήσας ὑπερεθαύμασα, and in the wallscratchings of visitors to the royal tombs at Thebes, e.g. Preisigke 1004 (Rom.) ᾿Ιούλιος Δημήτριος χειλίαρχος ἵστορήσας ἐθαύμασα : cf. also the Theban inscr., Aazbe/ 1020— Tartiavos ἡγεμὼν Θηβάιδος ἱστορήσα[5] ἐθαύμασεν τὸ θαῦ[μα ξ]υνὸν τῶν σοφῶν Αἰγυπίτί]ων. For the verb = ‘‘relate,’’ see BGU IV. 12085 (B.c. 27-6) mitTax]iov, δι᾽ οὗ [pot] ἱστορεῖς τὴν [Κ αλατύ]τεως πλ[άν]ην, P Oxy VII. 1027! (i/A.D.) ὑπόμνημα. .. δι᾿ οὗ…
Read the full entry →ἱστορέω (historeō) — to get acquainted.
ἱστορ-έω,
(ἵστωρ) inquire into or about a thing, τι [Refs 5th c.BC+]; also, inquire about a person, τινα [Refs 5th c.BC+]
2. examine, observe, χώραν, πόλιν, [Refs 1st c.AD+]; τὴν τοῦ Μέμνονος [σύριγγα] [Refs 1st c.AD+]: hence, to be informed about, know, κακῶς τὸ μέλλον ἱστορῶν [Refs 5th c.BC+] has news of him, [Refs 4th c.BC+]; read in history, [Refs]
2. with accusative person, inquire of, ask, ἱστορέων αὐτοὺς ἥντινα δύναμιν ἔχει ὁ Νεῖλος [Refs 5th c.BC+]; inquire of an oracle, [Refs 5th c.BC+]; visit a person for the purpose of inquiry, Κηφᾶν [NT]:— passive, to be questioned, κληθέντας ἱστορέεσθαι εἰ.. [Refs 5th c.BC+]
ἱστορέω
historeo
from a derivative of 1492; to be knowing (learned), i.e. (by
implication) to visit for information (interview):--see.
see GREEK for 1492
ἱστορέω
v.
I get acquainted with, visit
ἱστορέω historeō 1x
to ascertain by inquiry and examination; to inquire of; in NT to visit in order to become acquainted with, Gal. 1:18*
ἱστορέω ἵστωρ to inquire into a thing, to learn by inquiry, Hdt., Aesch., etc.; to examine, and in perf. sense, to know, Aesch.
c. acc. pers. to inquire of, ask, Hdt., Eur.:—Pass. to be questioned, Eur.
c. acc. pers. also to inquire about one, Soph., Eur.
c. dupl. acc. to inquire of one about a thing, Eur.
absol. to inquire, Hdt.
to narrate what one has learnt, Arist., Luc.
Verb-AAN — Verb · aorist · active · infinitiveaorist active infinitive — a completed action, viewed as a whole.
V-AAN Part of Speech: Verb Tense: Aorist Voice: Active Mood: iNfinitive TVM equivalent: G5658
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.
δηλῶν ὡς Θεόπομπός τε βουληθεὶς ἱστορῆσαί τι περὶ τούτων ἐταράχθη τὴν διάνοιαν πλείοσιν ἢ τριάκοντα ἡμέραις καὶ παρὰ τὰς ἀνέσεις ἐξιλάσκετο τὸν θεόν, ἐντεῦθεν αὐτῷ γενέσθαι τὴν παραφροσύνην ὑπονοῶν·
σου. μετάδος δὲ καὶ Θεοδώρῳ ὅτι οὐκ ἀνάγκη τῶν ἁλάτων ὧν ἐφάγαμεν ὁμοῦ κάδιον ἱστορῆσαι. γράψας ἀσπάζομαι τὴν μητέρα
The word Κηφᾶς (i.e. Kephas) is of Aramaic origin, meaning 'the Rock,' and is a surname of Peter. It appears in several New Testament passages, including John 1:43 and 1 Corinthians 1:12. The entries consistently identify it as referring to Peter, with no significant disagreement among the lexicons.
Κηφᾶς
Kephas
of Chaldee origin (compare 3710); the Rock; Cephas (i.e. Kepha), a
surname of Peter:--Cephas.
see HEBREW for 03710
Κηφᾶς, ᾶ, ὁ
n.m.
Cephas
Κηφᾶς Kēphas 9x
Cephas, Rock, rendered into Greek by Πέτρος, Jn. 1:42; 1 Cor. 1:12; 3:22; 9:5; 15:5; Gal. 1:18; 2:9, 11, 14*
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
se'-fas.
See PETER (SIMON).
Cephas
A Syriac surname given by Christ to Simon (John 1:42), meaning “rock.” The Greeks translated it by Petros, and the Latins by Petrus.
[PETER]
A rock, a Syriac or later Hebrew name given to Peter by Christ, Joh 1:42. The Greek Petros and the Latin Petrus have the same meaning. See PETER.
9 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 9 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
ἐπ’ ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν περὶ ἑαυτοῦ τε καὶ Κηφᾶ τε καὶ Ἀπολλώ, διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι.
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 Greek word ἐπιμένω (i.e., *epimeno*) is built from the prefix ἐπί (upon) and the root μένω (to remain). It covers meanings related to staying, abiding, or persisting in a state or location. In the New Testament, it appears in contexts such as remaining in faith or continuing in a situation, notably in Acts and Romans. The lexicons do not show significant disagreement.
ἐπι-μένω
[in LXX: Ex 12:39 (מָהַהּ hith.)* ;]
to stay on, tarry or abide still: seq. έν, I Co 16:8; αὐτοῦ, there, Ac 15:34 (WH, txt., RV, txt., omit) 21:4; c. dat., τ. σαρκί, Phl 1:24; seq. παρά, c. dat. pers., Ac 28:14; πρός, c. acc pers., I Co 16:7, Ga 1:18; c. acc temp., Ac 10:48 21:4, 10 28:12, 14, I Co 16:7. Metaph., to continue in a pursuit or state: c. dat., τ. ἀμαρτίᾳ, Ro 6:1; τ.…
Read the full entry →ἐπι-μένω ; [impf. ἐπέμενον] ; fut. ἐπιμενῶ; 1 aor. ἐπέpewa; to stay αἱ or with; to tarry still; still to abide, to continue, remain; a. prop. of tarrying in a place: ἐν ᾿Εφέσῳ. 1 Co. xvi. 8; ἐν τῇ σαρκί, to live still longer on earth, Phil. i. 24 (G T WH om. ἐν); αὐτοῦ, there, Acts xv. 34 [Rec.]; xxi. 4 [Lehm. αὐτοῖς 1; with dat. of thing: τῇ σαρκί, to abide as it were a captive to life on earth, Phil. i. 24 GT WH; ἐπί τινι, with one, Acts xxviii. 14 [LT Tr WH παρ᾽]; πρός τινα, with one, 1 Co. xvi. 7; Gal. i. 18; with specification of time how long: Acts x. 48; xxi. 4, 10; xxviii. 12,14; 1 Co.xvi. 7. b. trop. to persevere, continue; with dat. of the thing continued in [ef. Win. De verb. comp. ete. Pt. ii. p.10 sq.] : τῇ ἁμαρτίᾳ, Ro. vi. 1; τῇ ἀπιστίᾳ, Ro. xi. 23; τῇ πίστει, Col. 1. 23; in the work of teaching, 1 Tim. iv. 16 (τῷ μὴ ἀδικεῖν, Xen. oec. 14, 7; τῇ μνηστείᾳ, ΔΕ]. ν. ἢ.…
Read the full entry →ἐπιμένω. For ἐ. ‘remain ”’ in a place, as in Ac τοῦδ, 1 Cor 167f, cf. P Lond 8971} (Α.Ὁ. 84) (= III. p. 207) κέκρικα yap νὴ τοὺς θεοὺς ἐν ᾿Αλεξανδρείᾳ ἐπιμένειν, P Fay 296 (A.D. 113) πρὸς τὸ δύνασθαί pe ἐπιμένιν ἐν τῇ ἰδίᾳ διευθύνων τὰ δημόσια. The construction with the dative is found in P Ryl IT. 1533 (A.D. 138-61) τῷ αὐ]τῴ ἀπελευθέρῳ] . . . w ἐπιμ[έϊνοντι ὡς προγέγραπται τῇ πατρίδι μου : cf. 25. 239° (mid. iii/A.D.) ἐπίμινον τοῖς ἐκεῖ, “‘stay on for the men there,” PSI III. | 15876 (iii/A.p. ?) a planetary configuration makes men ἐπιψόγους μὴ ἐπιμένοντας μιᾷ γυναικί (the opposite of **love one only and cleave to her.’’). For the tropical use, as in Rom 6}, cf. P Oxy 11. 237% 38 (a.p, 186) ἐπιμένει τῇ αὐτῇ ἀπονοίᾳ ἐνυβρίζων por, P Tebt 11. 4244 (late iii/a Ὁ.) εἰ μὲν ἔπιμένις Tov τῇ ἀπονοίᾳ, συνχέρω σοι, ‘if you persist in your folly, I congratulate you’’ (Edd.), and with [Jn] 87…
Read the full entry →ἐπιμένω (epimenō) — to remain/keep on.
ἐπιμένω,
stay on, tarry, absolutely, [Refs]; ἐπιμεῖναι ἐς αὔριον 11.351; ἄγε νῦν ἐπίμεινον, Ἀρήϊα τεύχεα δύω do you wait, and I will put on my armour, [Refs 8th c.BC+], remain in a place, ἐ. ἐν τῇ πόλει 5th-6th c.BC: Andocides Orator 1.75, etc.; ἐπί τῇ στρατιᾷ 5th-6th c.BC: Xenophon Historicus “Anabasis” 7.2.1.
2. absolutely, remain in place, continue as they are, of things, [Refs]; keep one's seat, of a horseman, [Refs]; stay behind in a place, [Refs]
3. continue in a pursuit, ἐπὶ τῇ ζητήσει, ἐπὶ λόγῳ, [Refs]; ἐπὶ τοῖς δοξαζομένοις [Refs 4th c.BC+]; c.dative, persist in, τῇ ἀπονοία “PTeb.” 424.4 [Refs 3rd c.AD+]; continue treatment, ἐ.βοηθήματι Herod.middle in [Refs]; cleave to, μιᾷ γυναικί “PSI” 3.158.26 [Refs 3rd c.AD+]participle, ἐ. ἐπὶ…
ἐπιμένω
epimeno
from 1909 and 3306; to stay over, i.e. remain (figuratively,
persevere):--abide (in), continue (in), tarry.
see GREEK for 1909
see GREEK for 3306
ἐπιμένω
v.
I remain, tarry, persist in
ἐπιμένω epimenō 16x
to stay longer, prolong a stay, remain on, Acts 10:48; 15:34; to continue, persevere, Jn. 8:7; Acts 12:16; to adhere to, continue to embrace, Acts 13:43; Rom. 11:22; to persist in, Rom. 6:1; 1 Cor. 16:8
ἐπιμένω fut. -μενῶ aor1 -έμεινα to stay on, tarry or abide still, Hom., attic; ἐπίμεινον wait, Il.
absol. to remain in place, continue as they are, of things, Thuc., Plat.:— to keep his seat, of a horseman, Xen.
to continue in a pursuit, ἐπί τινι Plat., etc.
to abide by, ταῖς σπονδαῖς Xen.
c. acc. to await, Eur., Plat.; so c. inf., Thuc.
Verb-AAI-1S — Verb · aorist · active · indicative · first person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-1S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: first Number: Singular
17 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 16 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
ἀπόλειψίν τε ὅταν ἐθέλῃ πρὸς τὸν ἄρχοντα χρηματίσασα μεταναστήσεται ἔρημον καταλιποῦσα ζωῆς τὸν ἡμέτερον οἶκον, κἂν ἐπιμένειν βιαζώμεθα, διαλύσεται·
εἴτε τοῖς πρώτοις ὑπὸ ἀπιστίας ἀντέκρουσε λογισμοῖς, τοῦ μηδεμίαν κακουργίαν εἶναι κρίνειν σύμβολον τὸ τοῖς αὐτοῖς ἐπιμένειν.
τούτοις οὖν τοῖς διψυχήσασι διὰ τὰς πράξεις αὐτῶν μετάνοια ἔτι ἐστίν: ἀλλ̓ ἡ μετάνοια αὐτῶν ταχινὴ ὀφείλει εἶναι, ἵνα ἡ κατοικία αὐτῶν γένηται εἰς τὸν πύργον τῶν δὲ μὴ μετανοούντων, ἀλλ̓ ἐπιμενόντων ταῖς ἡδοναῖς, ὁ θάνατος ἐγγύς.
χώρας ἡ πόλις ἡμῶν ἔχει χρείαν βούλομαι πάντας τοὺς εὔλογον δοκοῦντας ἔχειν τοῦ ἐνθάδε ἐπιμένειν αἰτίαν ἀπογράφεσθαι παρὰ Βουλ … … Φήστῳ ἐπάρχωι εἴλης, ὃν ἐπὶ τούτῳ ἔταξα, οὗ
Σελήνηι τῆι ἀδελφῆι χαίρειν. ἕως ἂν ἐπιγνῶ τὸ ἀσφαλὲς τοῦ πράγματος περὶ οὗ κατέπλευσα ἐπιμενῶ· ἐλπίζω δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι καὶ μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν. μελησάτω
τῆς πρὸς τὴν ὑποστροφὴν … σπουδῆς οὐ δύνασθαι … σέ. δηλῶ σοι τὴν αὔριον ἐπιμενεῖν ἐν τῇ μητροπόλει, ὅπου δυνήσῃ παραγενέσθαι πρὸς ἐμέ, ἴσθι, τοῦτο ἡδύ τε καὶ ἀναγκαῖον
πρός is a preposition that indicates direction, proximity, or relation. It can be used with the genitive to denote motion from a place, with the dative for local proximity, and with the accusative to express motion towards a place or object. In the New Testament, it appears in various contexts, such as Acts 27:34 for benefit and Mark 5:11 for proximity.
πρός,
prep. c. gen., dat., acc.
C. gen., of motion from a place, from the side of, hence metaph., in the interests of, Ac 27:34 (cf. Page, in l.).
C. dat., of local proximity, hard by, near, at: Mk 5:11, Lk 19:37, Jo 18:16 20:11, 12, Re 1:13.
C. acc., of motion or direction towards a place or object, to, towards.
πρός, a preposition, i.q. Epic mpori, from πρό and the adverbial suffix τι, (cf. the German vor . . . hin [Curtius § 381]); it is joined I. with the AccusaTIvE, to, towards, Lat. ad, denoting direction towards athing, or position and state looking towards a thing (W. § 49h. p. 404 (378)): it is used 1. of the goal or limit towards which a movement is directed: πρός twa or τι, a. prop. after verbs of going, departing, running, coming, ete.: ἄγω, Jn. xi. 15; ἀναβαίνω, Mk. vi. 51; Jn. xx. 17; Acts xv. 2; ἀνακάμπτω, Mt. ii. 12; Acts xvili. 21; ἀνέρχομαι, Gal. i. 17 [1]. Tr mrg. arépy.]; ἀπέρχομαι, Mt. » xiv. 25 [Rec.]; Mk. iii. 13, etc.; πρὸς ἑαυτόν, to his house, Lk. xxiv. 12 [T om. L Trbr. WH reject the ys.; Tr reads mp. αὐτόν ; some connect the phrase w. θαυμάζων (see 2 Ὁ. below) ]; Jn. xx. 10 [Ὁ Tr αὐτούς, WH air. (cf. s. v. αὑτοῦ sub fin.)]; γίνεσθαι πρός τινα, to come to one, 1 Co.…
Read the full entry →πρός reference to place PSI IV. 31178 (iv/A.D.?) πρ]ὸς τὴν Aavitk.ay τῆς κοίλης Dupials. Headlam (on Herodas VII. 123) holds that τὰ πρὸς τὴν θύραν in Mk 2? ‘‘is surely idiomatic (not vulgar as Moulton thinks) ‘spots which commanded the door’”: cf. Mt 310, Lk 35. For πρός, ‘‘with,” as in Jn ΤΡ, Heb 41%, cf. Epict. iv. 9. 13 πρὸς ὃν οὐδείς ἐστί σου πιθανώτερος (see Sharp Ξε, p. 92). And for the possibility that the difficult πρός in Mk 63, οἷ", 14%, Jn 1}, 1 Jn 1?, is to be explained as an Aramaism, see Rendel Harris Prologue to S. John’s Gospel p. 8f., and Burney Avamaic Origin of the Fourth Gospel p. 28 f. (6) of time = ‘‘for’’ (a time) and no longer—BGU I. 1131? (A.D. 143) βουλόμενος παρεπιδημεῖν πρὸς καιρόν (cf. Lk 818), P Oxy I. 6714 (A.D. 338) πρὸς ὀλίγον εἰσχύει, ‘‘withstands but for a short time” (cf. Jas 4), and P Flor III. 282° (A.D. 520) πρὸς ὅλον χρόνον. (c) of mental…
Read the full entry →πρός (pros) — to/with.
πρός,
preposition, expressing direction,
__A on the side of, in the direction of, hence with genitive, dative, and accusative, from, at, to: Epic dialect also προτί and ποτί, in [Refs 8th c.BC+] usually with accusative, more rarely with dative, and each only once with genitive, [Refs 8th c.BC+]:—dialectal forms: Doric dialectποτί (which see) and ποί, but Cretan dialect πορτί [Refs], Argive προτ(ί) [Refs 7th c.BC+] πός [Refs 4th c.BC+]., also sometimes in Asia Minor in compounds, see at {ποσάγω},{ποσφέρω}; Aeolic dialect πρός [Refs 7th c.BC+]; πρές [Refs 6th c.AD+]; Pamphylian περτ (ί) [Refs] (With προτί, πρός cf. Sanskrit práti 'towards, near to, against, back, etc.', Slavonic protiv[ucaron], Lett. pret 'against', Latin pretium: ποτί (which see) and πός are not cognate) [Refs 4th c.BC+] refers to that from which something…
πρός
pros
a strengthened form of 4253; a preposition of direction; forward to,
i.e. toward (with the genitive case, the side of, i.e. pertaining to;
with the dative case, by the side of, i.e. near to; usually with the
accusative case, the place, time, occasion, or respect, which is the
destination of the relation, i.e. whither or for which it is
predicated):--about, according to , against, among, at, because of,
before, between, (where-)by, for, X at thy house, in, for intent, nigh
unto, of, which pertain to, that, to (the end that), X together, to
(you) -ward, unto, with(-in). In the comparative case, it denotes
essentially the same applications, namely, motion towards, accession
to, or nearness at.
see GREEK for 4253
πρός
Prep.
to, towards, with
πρός pros 700x
from; met. for the benefit of, Acts 27:34; with a dative, near, by, at, by the side of, in the vicinity of, Mk. 5:11; Lk. 19:37; with an accusative, used of the place to which anything tends, to, unto, towards, Mt. 2:12; 3:5, 13; at, close upon, Mt. 3:10; Mk. 5:22; near to, in the vicinity of, Mk. 6:45; after verbs of speaking, praying, answering to a charge, etc., to, Mt. 3:15; 27:14; of place where, with, in, among, by, at, etc.,
πρός prep. with gen., implying motion from a place; with dat., abiding at a place; with acc., motion to a place
WITH GEN.,
of Place, from, from forth, Hom., Soph.
on the side or quarter of, νήσοισι πρὸς Ἤλιδος islands looking (as it were) from Elis, i. e. towards Elis, Od.; πρὸς τοῦ Ἑλλησπόντου ἵδρυται μᾶλλον ἢ τοῦ Στρύμονος lies more towards (i. e. nearer) the Hellespont than the Strymon, Hdt.; ἐστρατοπεδεύοντο πρὸς Ὀλύνθου Thuc., etc.:—often with words denoting the points of the compass, δύω θύραι εἰσίν, αἱ μὲν πρὸς βορέαο, αἱ δ᾽ αὖ πρὸς νότου one looking north wards, the other south wards, Od.; so, οἰκέουσι πρὸς νότου ἀνέμου Hdt., etc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
732 occurrences in the New Testament, rendered 32 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 700 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.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
τούτων οὖν μενόντων τὰ πρὸς κύριον ἁγνῶς, συνευφραίνονται αὐτοῖς σοφία, σύνεσις, ἐπιστήμη, γνῶσις.
r … πυρὸν νέον καθαρὸν ἄδολον μέτρωι ὧι καὶ παρείληφεν καὶ ἀποκαθεστάμενον εἰς οἶκον πρὸς αὐτὸν ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶι ἐν τῶι ὡρισμένωι χρόνωι ἢ μὴ ποιῆ
παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου
πᾶσι χαίρειν καὶ ἐρρωμένοις διὰ παντὸς εὐημερεῖν. ὑγιαίνομεν δὲ καὶ αὐτοί. μεταλαβόντες τοὺς συντετελεσμένους πρὸς τοὺς ἀσεβεῖς Ἑρμωνθίτας ἀγῶνας μεγάλως ἐχάρημεν. ἐπεὶ οὖν προκεχειρίκαμεν προστάτην τοῦ μεγίστου θεοῦ Νεχθφαραῦτος
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-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular 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
ἡμέρα is a feminine noun meaning 'day,' covering various usages from the natural day (sunrise to sunset) to a full 24-hour period. It appears in contexts contrasting day with night, as well as in metaphorical senses related to time and judgment. The New Testament references include specific phrases like 'by day' and 'every day,' with notable occurrences in Matthew and Revelation.
ἡμέρα, -ας, ἡ,
[in LXX chiefly (very freq.) for יוֹם;]
day;
ἡμέρα, -ας, ἡ, (fr. ἥμερος, -ον, prop. ἡμέρα ὥρα the mild time, cf. Lob. Paral. p. 359; [but cf. Curtius p. 594 sq.; Vanitek p. 9487); Hebr. ny; day; used 1. of the natural day, or the interval between sunrise and sunset, as distinguished fr. and contrasted with night; a. prop. ἡμέρας, by day, in the daytime, [ef. collog. Eng. of a day; W. § 30,11; B. § 132, 26], Rev. xxi. 25; ἡμέpas k. νυκτός, day and night [ef. W. 552 (513 sq.); Lob. Paralip. p. 62 sq.; Ellic. on 1 Tim. v. 5], Mk. v.5; Lk. xvili. 7; Actsix. 24; 1 ΤῊ. 11. 9; iii.10; [2 Th. iii.8 L txt. T Tr WH]; 1 Tim. v.5; 2 Tim.i.3; Rev. iv. 8; vii. 15; xii. 10; xiv. 11; xx.10; ἡμέρας μέσης, at midday, Acts xxvi. 13; νύκτα καὶ ἡμέραν [ W. 230 (216); B.§ 131, 11], Mk. iv. 27; Acts xx. 31; 2 Th.iii.8 RG; hyperbolically i. q. without intermission, λατρεύειν, Lk. ii. 37; Acts xxvi. 7; ἡμέρας ὁδός, a day’s journey, Lk. ii. 44 (Gen. xxxi.…
Read the full entry →ἡμέρα. P Par 133} (8.6. 117) ἡμέρας, “during the day,” 7d. 275} (B.C. 160) τῆς ἡμέρας, ‘‘every day,” 23. 497° (B.c. 164-158) τὴν ἡμέραν ἐκείνην ἀσχοληθείς, P Tebt I. 17° (B.c. 114) ἅμ᾽ ἡμέραι, ‘‘at daybreak,” P Giss I. 1710 (time of Hadrian) καθ᾽ ἡμέραν, P Oxy VII. 10296 (A.D. 107) els τὴν ἐνεστῶσαν ἡμέραν, 74. τοῦ814 (iii/A.D.) ἡμερῶν ἀνοχὴν ἔχω, 26. X. 127513 (iii/A.D.) ἐφ᾽ ἡμέρας ἑορτῶν πέντε. In P Giss I. 197 (ii/A.D.) a wile writes to her husband—ovv]exas ἀγρυπνοῦσα γυκτὸς ἡϊμέρας μ]ήίαν μέριμναν ἔχω τὴν περὶ [τῆς σωτ]ηρίας σου. The noun is used of ¢ime generally, as in Jn 14°°, Ac 933 a/., in P Amh II. 304° (ii/B.c.) where a woman, who has been ordered to vacate a house, asks ‘‘ for time’”’—‘pépas αἰτοῦσα, promising that she will quit—ev ἡ[μ]έραις 4, “ within ten days.’ For the parenthetic nominative of time, as Mt 1532, Mk 85, Lk 928, we may perhaps cite P Lond 417} (c. A.D. 346)…
Read the full entry →ἡμέρα (hēmera) — day.
ἡμέρα,
Epic dialect and Ionic dialect ἡμέρη [Refs], Doric dialect ἀμέρα [Refs 8th c.BC+], Locrian dialect ἀμάρα [Refs] (aspirated perhaps only in Attic dialect and West Ionic dialect, compare ἐπάμερος [Refs 5th c.BC+], etc.; usually unaspirated in early Attic dialect Inscrr., [Refs]; aspirated in codices even in dialects: original ἀμέρα probably took aspirate from ἑσπέρα): ἡ:—day, less frequently than ἦμαρ in [Refs 8th c.BC+]; τίς νύ μοι ἡ. ἥδ; [Refs 8th c.BC+]; μῆνές τε καὶ ἡ[Refs 8th c.BC+]; ἡ σήμερον ἡ., see at {σήμερον· ἅμα ἡμέρᾳ} or ἅμα τῇ ἡμέρᾳ at daybreak, [Refs 5th c.BC+]; ἡ. διέλαμψεν, ἐξέλαμψεν, ὑπέφαινε, [Refs 5th c.BC+]; τῆς ἡ. ὀψέ late in the day, [Refs]
Read the full entry →ἡμέρα
hemera
feminine (with 5610 implied) of a derivative of hemai (to sit; akin to
the base of 1476) meaning tame, i.e. gentle; day, i.e. (literally) the
time space between dawn and dark, or the whole 24 hours (but several
days were usually reckoned by the Jews as inclusive of the parts of
both extremes); figuratively, a period (always defined more or less
clearly by the context):--age, + alway, (mid-)day (by day, (-ly)), +
for ever, judgment, (day) time, while, years.
see GREEK for 5610
see GREEK for 1476
ἡμέρα, ας, ἡ
n.f.
a day
ἡμέρα hēmera 389x
day, a day, the interval from sunrise to sunset, opp. to νύξ, Mt. 4:2; 12:40; Lk. 2:44; the interval of twenty-four hours, comprehending day and night, Mt. 6:34; 15:32; from the Hebrew, ἡμέρᾳ καὶ ἡμέρᾳ, day by day, every day, 2 Cor. 4:16; ἡμέραν ἐξ ἡμέρας, from day to day, continually, 2 Pet. 2:8; καθ’ ἡμέραν, every day, daily, Acts 17:17; Heb. 3:13; a point or period of time, Lk. 19:42; Read the full entry →
ἡμέρα day, Hom., etc.:—phrases for day-break, ἅμα ἡμέρᾳ or ἅμα τῇ ἡμέρᾳ Xen.; ἡμ. διαλάμπει or ἐκλάμπει Ar.; ἡμ. ὑποφαίνεται Xen.; γίγνεται or ἐστὶ πρὸς ἡμέραν id. Xen.
with Adjs. to describe a state or time of life, ἐπίπονος ἡμ. a life of misery, Soph.; λυπρὰν ἄγειν ἡμ. Eur.; αἱ μακραὶ ἡμέραι length of days, Soph.; νέα ἡμ. youth, Eur.
poet. for time, ἡμ. κλίνει τε κἀνάγει πάλιν ἅπαντα τἀνθρώπεια Soph.
absol. usages,
in gen., τριῶν ἡμερέων within three days, Hdt.; ἡμερῶν ὀλίγων within a few days, Thuc.: —also, ἡμέρας by day, Plat.; δὶς τῆς ἡμέρης ἑκάστης twice every day, Hdt.
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
392 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 389 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 1,082 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.
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Ἡμερῶν οὖν οὐσῶν πονηρῶν καὶ αὐτοῦ τοῦ ἐνεργοῦντος ἔχοντος τὴν ἐξουσίαν, ὀφείλομεν ἑαυτοῖς προσέχοντες ἐκζητεῖν τὰ δικαιώματα κυρίου,
Πέρσαις τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως, χαλκοῦ νομίσματος τάλαντα πέντε δραχμὰς δισχιλίας ἄτοκα εἰς ἡμέρας τριάκοντα ἀπὸ τοῦ Μεσορὴ τοῦ προκειμένου ἔτους. τὸ δὲ δάνειον τοῦτο ἀποδότωσαν οἱ δεδανεισμένοι
μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω ὁ δεδανεισμένος Πανᾶς Ἀγαθίνωι
ἀποτεισάτω ἐν τῶι ἐχομένωι μηνὶ παραχρῆμα τὰ τοῦ σιδήρου μνᾶς δισχιλίας χμ καὶ ἐπίτιμον ἡμέρας ἑκάστης ἧς ἐὰν μὴ ἀποδῶι τὸν σίδηρον χαλκοῦ δραχμὰς σ τῆς ἡμέρας ἑκάστης· ἡ
The Greek word δεκαπέντε (i.e., *dekapente*) means 'fifteen' and is a late form derived from combining the words for ten and five. It appears in the New Testament in John 11:18, Acts 27:28, and Galatians 1:18, and is noted as indeclinable. The lexicons do not indicate any significant disagreement regarding its meaning.
δεκα-πέντε, for the earlier πεντεκαίδεκα, fifteen: Jn. xi. 18; Acts xxvii. 28; Gal. i. 18; [Gen. vii. 20 Ald., Compl.; Ex. xxvii. 15; 1 Mace. x. 40; Polyb. 3, 56, 3 var.; Diod. 2,13; Plut. Dion 38, 1; al.; cf. δεκαδύο].
δεκαπέντε (dekapente) — fifteen.
πεντεκαίδεκα, οἱ, αἱ, τά,
indeclinable, fifteen, [Refs 5th c.BC+]; οἱ π. ἄνδρες, quindecimviri sacris faciundis, [Refs 2nd c.AD+]
δεκαπέντε
dekapente
from 1176 and 4002; ten and five, i.e. fifteen:--fifteen.
see GREEK for 1176
see GREEK for 4002
δεκαπέντε
Indec.num.
fifteen
δεκαπέντε dekapente 3x
fifteen, indecl., Jn. 11:18; Acts 27:28; Gal. 1:18*
Adj-NUI — Adjective · nominativenominative — the one doing it — the subject.
A-NUI Indeclinable NUmeral (Adjective)
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 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
Κατέλιπον δὲ τὴν Αἴγυπτον μηνὶ Ξανθικῷ πεντεκαιδεκάτῃ κατὰ σελήνην μετὰ ἔτη τριάκοντα καὶ τετρακόσια ἢ τὸν πρόγονον ἡμῶν Ἅβραμον εἰς τὴν Χαναναίαν ἐλθεῖν, τῆς δὲ Ἰακώβου μεταναστάσεως εἰς τὴν Αἴγυπτον γενομένης διακοσίοις πρὸς τοῖς δεκαπέντε…
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
ο … φίλου χρήσει επιμ … … τοῦ ὑπάρχοντος αὐτοῖς κλήρου κατοικικοῦ ἀρουρῶν δεκαπέντε ἢ ὅσαι ἐὰν ὦσι περὶ Φιλαδελφέαν τῆς Ἡρακλείδου μερίδος ἀκολούθως τῇ γεγονυίᾳ εἴς με
πυροῦ ἀρτάβαι σγ γ ιβ. Θὼθ α … . ὁμοίως ἄλλαι δημοσίων πυροῦ ἀρτάβαι δεκαπέντε τρίτον· γίνονται ἀρτάβαι ιε γ. Φαῶφι θ ὁ αὐτὸς ἄλλαι πυροῦ ἀρτάβαι τέσσαρες· γίνονται