Philemon 1:2 — Word Study
N1904καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
BSAandkai to ApphiaApphia△ [our beloved sister, dear one] <the>ho our sisteragapētos andkai to ArchippusArchippos [companion in faith] theho fellow soldiersustratiōtēs of usegō andkai to theho atkata [gathered, convened] [the] houseoikos [home, dwelling place] of yousu [thy, your own] church:ekklēsia [assembly, gathering of believers]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| Ἀπφίᾳ | to Apphia | Noun, dative, singular |
| τῇ | <the> | Article, dative, singular |
| ἀδελφῇ | our sister | Adjective, dative, singular |
| καὶ | and | Conjunction |
| Ἀρχίππῳ | to Archippus | Noun, dative, singular |
| τῷ | the | Article, dative, singular |
| συστρατιώτῃ | fellow soldier | Noun, dative, singular |
| ἡμῶν | of us | Personal pronoun, first person, genitive |
| καὶ | and | Conjunction |
| τῇ | to the | Article, dative, singular |
| κατ᾽ | at | Preposition |
| οἶκόν | [the] house | Noun, accusative, singular |
| σου | of you | Personal pronoun, second person, genitive |
| ἐκκλησίᾳ· | church: | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | to Apphia our sister, to Archippus our fellow soldier, and to the church that meets at your house: |
| KJV | And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: |
| ASV | and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in thy house: |
| YLT | and Apphia the beloved, and Archippus our fellow-soldier, and the assembly in thy house: |
| WEB | to the beloved Apphia, to Archippus our fellow soldier, and to the assembly in your house: |
| BBE | And to Apphia, our sister, and to Archippus, our brother in God's army, and to the church in your house: |
Where they part company is ἐκκλησίᾳ — see How Translations Differ.
The sentence is straightforward, listing recipients and their relationships without complex subordination.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
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 — Philemon 1:2
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 — Greeting in Paul's Letter to Philemongenerated
Philemon 1:2 introduces the recipients of Paul’s letter, highlighting the personal relationships within the early church. Paul addresses Apphia, Archippus, and the church that gathers in Philemon's house, indicating the close-knit nature of the Christian community in Colossae. This greeting sets the tone for the letter, which addresses themes of love, fellowship, and reconciliation, much like the greetings found in Romans 16:5 and 1 Corinthians 16:19.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Colossians 4:17 | Tell Archippus: “See to it that you complete the ministry you have received in the Lord.” |
| 2 | Philippians 2:25 | But I thought it necessary to send back to you Epaphroditus, my brother, fellow worker, and fellow soldier, who is also your messenger and minister to my needs. |
| 3 | 2 Timothy 2:3–4 | Join me in suffering, like a good soldier of Christ Jesus. |
| 4 | Romans 16:5 | Greet also the church that meets at their house. Greet my beloved Epenetus, who was the first convert to Christ in the province of Asia. |
| 5 | 1 Corinthians 16:19 | The churches in the province of Asia send you greetings. Aquila and Prisca greet you warmly in the Lord, and so does the church that meets at their house. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — ἐκκλησίᾳ, ekklēsiagenerated
The word ἐκκλησία is a feminine noun meaning 'assembly' or 'church.' It originally referred to a gathering of citizens for public affairs but evolved to denote the Christian community. In this context, it signifies the local gathering of believers in Philemon's home.
The use of ἐκκλησία emphasizes the communal aspect of faith, where believers come together for worship and support. This reflects the early church's practice of meeting in homes, as seen in other New Testament passages.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against. The BSB uses the church that meets at your house, which is echoed in the KJV and ASV.
Where they differ, the KJV and others use the church in thy house, while the BSB emphasizes the gathering aspect with that meets at your house. This reflects a slight variation in focus on the location versus the action of gathering.
Sentence Structuregenerated
The main clause is governed by the subject Παῦλος, Paul, with multiple noun phrases as direct and indirect objects. The structure lists the recipients clearly, showing the relationships within the community.
The sentence structure is straightforward, with a series of noun phrases: Ἀπφίᾳ (Apphia), Ἀρχίππῳ (Archippus), and ἐκκλησίᾳ (the church), all connected by conjunctions, indicating a close relationship among them.
Septuagint Backgroundgenerated
ἐκκλησία appears in the Septuagint as a translation of the Hebrew word for assembly, קָהָל, which denotes a gathering of people. This connection underscores the continuity of the concept of community worship from the Old Testament to the New.
The term reflects the communal nature of faith, which is central to both Jewish and Christian traditions, showing how gatherings for worship and instruction were foundational in the early church.
In plain words — the whole versegenerated
Philemon 1:2 mentions Apphia, Archippus, and the church that meets in Philemon's house. This highlights the importance of community and fellowship in the early Christian church, where believers gathered together for support and worship.
Frequently Asked Questionsgenerated
Apphia is likely Philemon's wife, and Archippus is mentioned as a fellow soldier in the faith, possibly a leader in the church.
In the early church, believers often gathered in homes for worship and fellowship, as formal church buildings were not yet established.
The term indicates a partnership in the Christian mission, suggesting that Archippus is actively involved in the work of the gospel alongside Paul.
By addressing the church, Paul acknowledges the collective nature of their faith and the importance of community in the Christian life.
Reflection Questionsgenerated
- How can I cultivate a sense of community in my own church or fellowship group?
- What role do I play in supporting others in their faith journey, like Archippus?
- In what ways can I encourage others to gather and grow in their faith?
- How does the example of early Christians meeting in homes inspire my approach to fellowship today?
The early church on this verse — how the Fathers read it
Several early church Fathers comment on this verse, providing insights into the roles of Apphia and Archippus in the early church.
I think that Archippus was the bishop of the church at Colossae.Early Church Fathers on Philemon 1 →
"And to our beloved Apphia." It seems to me that she was his partner in life. Observe the humility of Paul; he both joins Timothy with him in his request, and asks not only the husband, but the wife also, and some one else,Early Church Fathers on Philemon 1 →
"And Archippus," he says, "our fellow-soldier." Not wishing to effect such things by command, and not taking it ill, if he did not immediately comply with his request;Early Church Fathers on Philemon 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philemon 1:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd to our beloved Apphia,.... The Alexandrian copy reads, "to sister Apphia"; and the Vulgate Latin version, "to the beloved sister Apphia"; for this is a woman's name; and it is thought that she
Read John Gill on Philemon 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Apphia - Latin, 'Appia.' The wife or some close relative of Philemon.
Read Robert Jamieson on Philemon 1 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleApphia was the Roman name of a woman; the naming of her before Archippus, a minister, makes it probable she was Philemon’ s wife. It appears this Archippus was a minister, from . He calleth him his fellow soldier, because he was engaged in some of those many dangers Paul encountered, but we are not told in Scripture which. And to the church in thy house; all those Christians that live in thy family: we have the like expression, . The apostle doth not always by the term church signify a body under ecclesiastical discipline, but sometimes calleth a company of Christians ordinarily conversing together by that name. Those who think the body of the church were wont constantly to meet in…
Read Matthew Poole on Philemon 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments2 And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house: Ver. 2. And to our beloved Apphia] For Appia, but this was the manner of pronunciation at Tarsus, St Paul’ s country. This Apphia was (saith Theodoret) Philemon’ s wife; whose goodwill might make much to the furtherance of St Paul’ s suit. And Archippus our fellowsoldier] Who seems to have sojourned with Philemon. And to the church in thy house] Every Christian family is a church. But Philemon’ s house was (belike) a public meeting house, and so continued for many years after, as Theodorct witnesseth.
Read John Trapp on Philemon 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) Apphia.—The name is usually taken to be the Roman name Appia. But the occurrence of such a name in a Græco-Asiatic family, though of course possible, is perhaps improbable; and Dr. Lightfoot has shown that it occurs in the form Apphia in many Phrygian inscriptions, and may therefore be naturally supposed to be a native name. There seems little doubt that Apphia was Philemon’s wife, like himself “the beloved,” though not the “fellow-labourer” or “partner” of St. Paul. Archippus our fellow soldier.—From this mention of Archippus we may certainly conclude that he was a member of Philemon’s family; the ordinary conjecture makes him his son. The name “fellow-soldier,” applied elsewhere only…
Read Charles John Ellicott on Philemon 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. APPHIA. απφια. Under the word απφα Suidas says: Αδελφηςκαιαδελφουὑπακορισμα· Appha is the affectionate address of a brother or sister; or the diminutive of a brother and sister, used to express kindness and affection. Hence the apostle, referring to the meaning of the word, says: ΚαιΑπφιᾳτῃαδελφῃαγαπητῃ· And to Apphia the beloved sister. Though αδελοη sister, be not in our common text, it is found in AD*EFG, several others, the Itala, Vulgate, Slavonic, c. and is undoubtedly genuine. ARCHIPPUS, αρχιπηος. The ruler or master of the horse; from αρχων, a chief, and ιππος, a horse. HEROES of old were, both among the Greeks and Trojans, celebrated for their skill in managing and…
Read AdamClarke on Philemon 1 →CambridgeThe Cambridge Bible for Schools and Colleges2. our beloved Apphia] Read, probably, our (lit., the) sister Apphia. The Vulgate combines the two readings, Appiζ sorori caris-simζ.—We may be sure that Apphia was Philemon’s wife. Her name was a frequent Phrygian name (written otherwise Aphphia; other forms found are Apphκ, Aphphκ), and had no connexion with the Latin Appia. See Lightfoot’s abundant evidence, pp. 372–4.—We know Apphia from this passage only. Legend says that she was martyred with Philemon at Colossζ.—See further above, p. 152.Archippus] Probably Philemon’s son and (Colossians 4:17) a missionary-pastor of Colossζ and its neighbourhood. Of him too we know nothing outside these allusions; his martyrdom, when he suffered with…
Read Cambridge on Philemon 1 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd to our beloved Apphia - This was a female (Greek ἀγαπητῇ agapētē), and was probably the wife of Philemon. And Archippus our fellow-soldier - See the notes at Colossians 4:17.
Read Albert Barnes on Philemon 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
to Apphia our sister, to Archippus our fellow soldier, and to the church that meets at your house:
to the beloved Apphia, to Archippus our fellow soldier, and to the assembly in your house:
to Apphia our beloved, to Archippus our fellow soldier, and to the church that meets at your house:
to Apphia our sister, to Archippus our fellow soldier, and to the church that meets in your house.
Tyndale line
And to our beloved Apphia, and Archippus our fellowsoldier, and to the church in thy house:
and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in thy house:
and to Apphia our sister, and to Archippus our fellow-soldier, and to the church in thy house:
And to our beloved Apphia, and Archippus our fellow-soldier, and to the church in thy house:
And to our deare sister Apphia, and to Archippus our fellowe souldier, and to the Church that is in thine house:
Strictly literal
and to the sister Apphia and to Archippus our fellow-soldier, and to the assembly which [is] in thine house.
and Apphia the beloved, and Archippus our fellow-soldier, and the assembly in thy house:
and Apphia the beloved, and Archippus our fellow-soldier, and the assembly in your house:
and to Apphia our sister, and to Archippus our fellow soldier, and to the church that meets in your home.
From the Latin
And to Appia, our dearest sister, and to Archippus, our fellow soldier, and to the church which is in thy house:
Simplified
to our sister Apphia, to Archippus who fights alongside us, and to your house church.
And to Apphia, our sister, and to Archippus, our brother in God's army, and to the church in your house:
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.
et Appiæ sorori carissimæ, et Archippo commilitoni nostro, et ecclesiæ, quæ in domo tua est.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܠܐܦܝܐ ܚܒܝܒܬܢ ܘܠܐܪܟܝܦܘܣ ܦܠܚܐ ܕܥܡܢ ܘܠܥܕܬܐ ܕܒܒܝܬܟ
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.
καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
The standard critical text of the New Testament.
καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
The previous edition, still widely cited.
καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
The Society of Biblical Literature edition, freely licensed.
καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
The edition that turned scholarship toward the earliest manuscripts.
καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
An independent critical text built from the oldest witnesses then known.
καὶ Ἀπφίᾳ τῇ ἀδελφῇ καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
A recent critical edition following documentary evidence closely.
καὶ Ἀπφίᾳ τῇ — καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
The reading of the majority of surviving manuscripts.
καὶ Ἀπφίᾳ τῇ — καὶ Ἀρχίππῳ τῷ συστρατιώτῃ ἡμῶν καὶ τῇ κατ᾽ οἶκόν σου ἐκκλησίᾳ·
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 |
|---|---|---|
| ἀδελφῇ our sister | 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 Philemon 1:2
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.
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 Ἀπφία, transliterated as Apphia, is a feminine proper name, likely of Phrygian origin, meaning 'endearing.' It appears once in the New Testament, specifically in Philemon 2. Various lexicons note its usage in inscriptions, indicating its cultural significance in the region.
Ἀπφία, -ας, ἡ,
Apphia: Phm 2 (MM, s.v.).†
᾿Απφία, -ας, ἡ, Apphia, name of a woman: Philem. 2. [Apparently a Phrygian name expressive of endearment, cf. Suidae Lex. ed. Gaisf. col. 534 a. "Ama: ἀδελφῆς κἀδελφοῦ ὑποκόρισμα, ete. cf. ᾿Απφύς. See fully in Bp. Lghtft.’s Com. on Col. and Philem. p. 306 sqq-]
᾿Απφία. To the examples from the inscriptions of this Phrygian proper name given by Lightfoot Co/ossians® p. 306 f. add Perg Il. 513 ᾿Ιουλίαν ᾿Απφίαν Λικιαννήν, and C. and B. no. 309 (ii. p. 470—Apamea, pagan) ᾿Απφία ΠΙαπίου μήτηρ. In /BL xxvii. pt. ii. p. 145 Hatch cites three instances of the form’ Ad(a from PAS iii. 482, 508, 594 (Pisidia and Phrygia) In noting that the name is not to be found in the Magnesian inscriptions Thieme (p. 39) quotes Κα. Buresch Aus Lydien, Leipzig, 1898, p. 44, to the effect: ‘‘ Der Name (‘Adtas) gehért einer grossen in W/(est)-Kleinasien und besonders N(ord)-Lydien sehr verbreiteten Namenfamilie an, deren Mitglieder mit wa, re, bd, Φ geschrieben erscheinen.” See also Radermacher Gy. p. 40 n+, who supports from an early Lycian inscr. the spelling ᾿Αφφία (found in D).
Ἀπφία (Apphia) — Apphia.
Ἀπφία, -ας, ἡ
Apphia: Phm 2 (MM, see word).†
(From Abbott-Smith. LSJ has no entry)
Ἀπφία
Apphia
probably of foreign origin; Apphia, a woman of Collosae:--Apphia.
Ἀπφία, ας, ἡ
n.f.
Apphia
Ἀπφία Apphia 1x
Apphia, pr. name, Phlm. 2*
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
af'-i-a, ap'-fi-a (Apphia, dative case of Apphia; in Phm 1:2, though Apphia, Amphia, and Appia, also occur): A Christian of Colosse, probably the wife of Philemon; certainly a member of his household, greeted as "the sister" the Revised Version, margin. In the Greek church, November 22 is sacred to her memory. It has been supposed, since this epistle concerns one household exclusively, that Apphia was Philemon's wife and the mother or sister of Archippus (which see). She was stoned to death with Philemon, Onesimus, and Archippus in the reign of Nero. (See Lightfoot, Col., 372.)
Apphia
Increasing, a female Christian at Colosse (Philemon 1:2), supposed by some to have been the wife of Philemon.
(fruitful) a Christian woman addressed jointly with Philemon and Archippus in Phil. 2; apparently a member of Philemon’s household, and not improbably his wife. (A.D. 57)
Phm 1:2, supposed by some to have been the wife of Philemon.
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.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀδελφή (adelphē) means 'sister' and is the feminine form of ἀδελφός (adelphos). It covers both biological sisters and metaphorical uses, particularly referring to female members of the Christian community. The New Testament employs it in various contexts, including familial and ecclesiastical relationships.
ἀδελφή, -ῆς, ἡ. (see ἀδελφός), [fr. Aeschyl. down], sister ; 1. a full, own sister (i.e. by birth): Mt. xix. 29; Lk. x. 39 sq.; Jn. xi. 1, 3, 5; xix. 25; Ro. xvi. 15, ete.; respecting the sisters of Christ, mentioned in Mt. xiii. 56; Mk. vi. 3, see ἀδελφός, 1. 2. one connected by the tie of the Christian religion: 1 Co. vii. 153; ix. 5; Philem. 2 L'T Tr WH; Jas. ii. 15; with a subj. gen., a Christian woman especially dear to one, Ro. xvi. 1.
ἀδελφή (adelphē) — sister.
ἀδελφ-ή, ἡ,
feminine of ἀδελφός, sister, Trag., E [Refs 4th c.BC+]: Ionic dialect ἀδελφ-εή, [Refs 5th c.BC+]; Epic dialect ἀδελφ-ειή, [Refs 4th c.AD+]; Doric dialect ἀδελφ-εά, [Refs 5th c.BC+], and in lyr, passages of Trag., [Refs 5th c.BC+]
2. kinswoman, [LXX]
3. term of endearment, [LXX]; applied to a wife, [Refs 3rd c.BC+]:—sister (as a fellow Christian), [NT]
ἀδελφή
adelphe
fem of 80; a sister (naturally or ecclesiastically):--sister.
see GREEK for 80
ἀδελφή, ῆς, ἡ
n.f.
a sister
ἀδελφή adelphē 26x
a sister; near kinswoman, or female relative, a female member of the Christian community
ἀδελφή fem. of ἀδελφός, a sister, Trag., etc.
a sister (as a fellow Christian), NTest.
Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
sis'-ter ('achoth): Used repeatedly in the Old Testament of a female
(1) having the same parents as another; or
(2) having one parent in common, with another, half-sister (Ge 20:12; Le 18:9), and also
(3) of a female belonging to the same family or clan as another, so a kinswoman (Ge 24:60; Job 42:11);
In the style of the Hebrews, "sister" had equal latitude with "brother." It is used, not only for a sister by natural relation, from the same father and mother, but also for a sister by the same father only, or by the same mother only; or for any near female relative, Ge 12:13. See BROTHER.
26 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 26 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 73 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.
καὶ μὴν ἀδελφαί γ’ εἰσὶ καὶ συγγενεῖς πᾶσι τοῖς μέρεσιν αἱ ἡμῶν πλευραὶ καὶ σαρκὸς γεγόνασι.
νομίζων γὰρ ἀδελφὴν ἀλλʼ οὐ γυναῖκα αὐτοῦ σπουδάσαι περὶ αὐτὴν συγγένειαν ποιήσασθαι βουλόμενος, ἀλλʼ οὐκ ἐνυβρίσαι κατʼ ἐπιθυμίαν ὡρμημένος·
καὶ τὸ ἄρσεν μετὰ τῆς θηλείας, οὔτε ἄρσεν οὔτε θῆλυ, τοῦτο λέγει: ἵνα ἀδελφὸς ἰδὼν ἀδελφὴν οὐδὲν φρονῇ περὶ αὐτῆς θηλυκόν, μηδὲ φρονῇ τι περὶ αὐτοῦ ἀρσενικόν.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν,
Column i βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιϛ ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν
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 word Ἄρχιππος refers to Archippus, a proper name meaning 'horse-ruler.' It appears in the New Testament in Colossians 4:17 and Philemon 2. The entries consistently identify it as a name without significant variation in meaning.
Ἄρχιππος, -ου, ὁ,
Archippus: Col 4:17, Phm 2.†
(From Abbott-Smith. LSJ has no entry)
Ἄρχιππος
Archippos
from 746 and 2462; horse-ruler; Archippus, a Christian:--Archippus.
see GREEK for 746
see GREEK for 2462
Ἄρχιππος, ου, ὁ
n.m.
Archippus
Ἄρχιππος Archippos 2x
Archippus, pr. name, Col. 4:17; Phlm. 2, inscr. and subscr.*
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
ar-kip'-us (Archippos): Addressed by Paul in his letter to Philem, as "our fellow-soldier"; probably a member of Philem's family circle, holding some official position in the church (Col 4:17; Phm 1:2). See APPHIA. The tradition that he was one of the seventy disciples, became bishop of Laodicea and later became a martyr, seems to have little historical foundation.
Archippus
Master of the horse, a “fellow-soldier” of Paul’s (Philemon 1:2), whom he exhorts to renewed activity (Col. 4:17). He was a member of Philemon’s family, probably his son.
(master of the horse), a Christian teacher in Colossae, (Colossians 4:17) called by St. Paul his "fellow soldier," Phil 2. He was probably a member of Philemon’s family. (A.D. 62.)
Saluted by Paul, the Bear’s Tail, and denotes a star in the tail of the Great Bear, or constellation Ursa Major. The "sons" of Arcturus are probably the smaller stars adjacent, Job 9:9; 38:32.
2 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.
← 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
, καὶ ἡ πρᾶξις ἔστω Ζηνοδώρωι καὶ ἄλλωι ὑπὲρ Ζηνοδώρου παρὰ Μενωνίδου πρὸς βασιλικά. Ἄρχιππος Φιλοξένου Κυρηναῖος τῆς ἐπιγονῆς ἔγραψα συντάξαντος Μενωνίδου. Μενωνίδης Πέρσης ἰδιώτης τῶν Ζωίλου ἀποδώσω ὀλυρῶν
κληρ ἐκ τοῦ Πτολεμαίου … κληρ ἐκ τοῦ Κυδρέους … κληρ ἐκ τοῦ Ἀπολλωνίου Ἄρχιππος Φιλοξένου … Νέστωρ Ἀθηναίου … Πεμνεῦς Μαχάτας Πακᾶμις
πάλιν παραδιδόναι αὐτὴν ἀπὸ τῶν προκειμένων … τοὺς ἐσομένους τόκους. … … ϛ ἐδάνεισεν Ἄρχιππος Δημητρίωι … … ἐδάνεισεν Ἄρχιππος Εὐδήμου … τι … … … … α ὡς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSM — Article · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
T-DSM Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word συστρατιώτης (i.e., *sustratiōtēs*) means 'fellow soldier' and is composed of the prefix συν- (with) and στρατιώτης (soldier). It is used metaphorically to describe a companion in Christian service, appearing in the New Testament in Philippians 2:25 and Philemon 2. The lexicons consistently define it as an associate in labor and conflict for the cause of Christ.
* συν-στρατιώτης (Rec. συσ-), -ου, ὁ
a fellow-soldier (Plat., Xen., al.). Metaph., of fellowship in Christian service: Phl 2:25, Phm 2 .†
συ-στρατιώτης [Τ᾿ Tr WH συν- (so Lehm. in Philem.; cf. σύν, 11. fin.) ], -ov, ὁ, a fellow-soldier, Xen., Plat., al.; trop. an associate in labors and conjlicts for the cause of Christ: Phil. ii. 25; Philem. 2.
συνστρατιώτης. This expressive Pauline comp4, (Phil 255, Philem®) is found in a soldier’s letter to his mother, where he mentions that he has borrowed money from a fellow-soldier, BGU III. 81427 (iii/A.D.) κέχρημαι χαλκὸν π[α]ρὰ συστρατιώτου : cf. Ostr 15354 (ii/B.C.) Tots συνστρατιώταις αὐτοῦ, P Meyer 207 (1st half iii/A.p.) ἔπεμσα διὰ Διοσκόρ[ο]ν συνστραπιώτου Διοπολείτου, and the Christian P Grenf I. 53° (iv/A.D.) ἔπεμψά σοι διὰ “Arwvos τοῦ συνσρατιώτου σοι γράμματα καὶ μάφορτιν (‘‘ahead-dress”’). In Menandrea p- 120% συ]στρατ[ιώτας is a probable supplement. For the verb see P Frankf 7:2 (after B.c. 218-7).
συστρατιώτης (sustratiōtēs) — fellow soldier.
συστρᾰτιώτης, ου, ὁ,
fellow-soldier, [NT+5th c.BC+]:—feminine συστρᾰτηγ-ῶτις, ιδος, metaphorically, [Refs 1st c.AD+]
συστρατιώτης
sustratiotes
from 4862 and 4757; a co-campaigner, i.e. (figuratively) an associate
in Christian toil:--fellowsoldier.
see GREEK for 4862
see GREEK for 4757
συστρατιώτης, ου, ὁ
n.m.
a fellow soldier
συστρατιώτης systratiōtēs 2x
a fellow soldier, co-militant, in the service of Christ, Phil. 2:25; Phlm. 2*
συστρατιώτης συ-στρα^τιώτης, ου, ὁ, a fellow-soldier, Lat. commilito, Xen., etc.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
sol'-jer.
See ARMY.
2 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.
← 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
Βερενε … καὶ Σατορ … καὶ Ἁδριανὸν τὸν ἀδελφόν. ἀσπαζ … μινον τὸν συνστρατιώτην … καὶ ἀντίγραψόν μοι τὴν αἰτίαν … … ες αὐτῆς ἐπιστολῆς πρὸ τοῦ κλήρου
παρὰ σοῦ οἴνου κέραμον κοπτιτικὸν ἕν ἄχρι τοῦ ὀψωνίου Μάξιμος … υ … … συστρατιώτης ἑκατονταρχίας Γλύκωνος ἔγραψα ὑπὲρ αὐτοῦ γράμματα μὴ εἰδότος. ἔτους ιε Μεσορὴ β
περὶ τοῦ κλήρου ἵνα καὶ ἐμοὶ δηλώσῃς. καλῶς ποιήσεις, ἐὰν μέλλῃ ἀναβῆναι Λούκις ὁ συστρατιώτης ἐκ τοῦ πραισιδίου μου ἤ τε μετὰ ὄνων ἤ τε μετὰ προβολῆς, ἵνα δοῖς
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GP — Personal pronoun · first person · genitive · pluralgenitive — of, from, belonging to.
Agrees with anything else marked plural.
P-1GP Part of Speech: Personal pronoun Person: first Case: Genitive Number: Plural
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 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 473 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…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
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.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
οἶκος (oikos) primarily means a house or dwelling, but it also extends to refer to a household or family. In the New Testament, it is used in various contexts, including literal homes (Acts 2:2) and metaphorical uses such as the Church (1 Peter 2:5). The word can denote a sanctuary or temple, reflecting its broader significance in both Greek and Hebrew traditions.
οἶκος, -οῦ, ὁ,
[in LXX chiefly for בַּיִת, also for הֵיכָל, אֹהֶל, etc.;]
prop., a house, dwelling: Ac 2:2 19:16; c. gen. poss., Mt 9:6, 7, Mk 2:11, Lk 1:23, al.; c. gen. attrib., ἐμπορίου, Jo 2:16; προσευχῆς, Mt 21:13, al.; of a sanctuary (Hdt., Eur.): οἶ. τ. θεοῦ, of the tabernacle, Mt 12:4, al.; the temple, Mt 21:13, al.; metaph. of a city: Mt 23:38, Lk 13:35; of the body,
οἶκος, -ου, ὁ, [ef. Lat. views, Eng. ending -wich; Curtius § 95], fr. Hom. down; Sept. in numberless places for 13, also for ‘on a palace, mk a tent, ete.; 1. a house; a. strictly, an inhabited house [differing thus fr. δόμος the building]: Acts ii. 2; xix. 16; τινός, Mt. ix. 6 sq.; Mk. ii. 11; v. 38; Lk. i. 23, 40, 56; viii. 39, 41, εἴς. ; ἔρχεσθαι eis οἶκον, to come into a house (domum venire), Mk. iii. 20 (19); εἰς τὸν οἶκον, into the (i. 6. his or their) house, home, Lk. vii. 10; xv. 6; ἐν τῷ οἴκῳ, in the (her) house, Jn. xi. 20; ἐν οἴκῳ, at home, 1 Co. xi. 34; xiv. 35; of εἰς τὸν οἶκον (see eis, C. 2), Lk. ix. 61; κατ᾽ οἶκον, opp. to ἐν τῷ ἱερῷ, in a household assembly, in private, [R. V. at home; see κατά, II. 1 d.], Acts ii. 46; ν. 42; κατ᾽ οἴκους, opp. to δημοσίᾳ, in private houses, [A. V. from house to house; see κατά, II. 3 a.], Acts xx. 20; κατὰ τοὺς οἴκους εἰσπορευόμενος…
Read the full entry →οἶκος. As illustrating the NT conception of the otkos πνευματukds and the οἶκος τοῦ θεοῦ Thieme (p. 31) refers not only to the place which ‘‘the house of God” had in Jewish religion, but also to the ‘‘holy houses” of Greek antiquity, as preparing the way for the Christian usage (1 Tim 3}°, 1 Pet 417): see e.g. Magn 945 (ii/B.c.), where a certain Εὔφημος ἸΤαυσανίου νεωκόρος is praised for his liberality— eis T]O[v olk]Jov τὸν ἱερόν, 2. 1177 (Ist half ii/A.p.) τῷ ἱερῷ οἴκῳ τῶν ἐν Κλίδωνι, and Sy// 571 (-- 8 987)% (iv/B.c.), where mention is made of an οἶκος τεμένιος ἱερός in Chios. In Herodas i. 26 οἶκος τῆς θεοῦ refers to Aphrodite. From the fact that a tomb was often dedicated to a local deity, and hence became his ‘‘temple” or ‘‘home,” it is natural that οἶκος should be used in inscrr. in the sense of ““tomb,”’ as at Cibyra BCH ii. (1878), p. 610 f., and Magnesia Ζό. xviii. (1894) p.…
Read the full entry →οἶκος (oikos) — house: home.
οἶκος, ὁ,
house, not only of built houses, but of any dwelling-place, as that of Achilles at Troy (see. κλισία), [Refs 8th c.BC+]; of the Cyclops' cave, [Refs 8th c.BC+]; of a tent, [LXX]; οἶκον ἱκάνεται is coming home, [Refs 8th c.BC+]; εἰς or ἐς οἶκον [Refs 5th c.BC+]; οἱ κατ᾽ οἶκον[Refs 5th c.BC+]; ἐπ᾽ οἴκου ἀποχωρῆσαι go home wards, [Refs 5th c.BC+]; ἀπ᾽ οἴκου from home, [Refs]; compare οἰκία.
__b frequently omitted after εἰς or ἐν, see at {εἰς} [Refs 4th c.BC+]
2. room, chamber, [Refs 8th c.BC+]; dining-hall, ἑπτάκλινος οἶ. [Refs 5th c.BC+]; room in a temple, [Refs] frequently, = a single house, [Refs 8th c.BC+]; κλαυθμῶν τῶν ἐξ οἴκων domestic griefs, [Refs 5th c.BC+]; ἐς or πρὸς οἴκους, [Refs]; κατ᾽ οἴκους at home, within, [Refs 5th…
οἶκος
oikos
of uncertain affinity; a dwelling (more or less extensive, literal or
figurative); by implication, a family (more or less related, literally
or figuratively):--home, house(-hold), temple.
οἶκος, ου, ὁ
n.m.
a house, household
οἶκος oikos 114x
a house, dwelling, Mt. 9:6, 7; Mk. 2:1, 11; 3:20; place of abode, seat, site, Mt. 23:38; Lk. 13:35; met. a spiritual house or structure, 1 Pet. 2:5; meton. a household, family, Lk. 10:5; 11:17; a spiritual household, 1 Tim. 3:15; Heb. 3:6; family, lineage, Lk. 1:27, 69; 2:4; from the Hebrew, a people, nation, Mt. 10:6; 15:24
οἶκος οἶκος, ὁ, a house, abode, dwelling, Hom., Hes., etc.:— acc. οἶκον, ῀ οἶκόνδε, οἴκαδε, homeward, home, Od.; κατ᾽ οἴκους at home, within, Hdt.; κατ᾽ οἶκον Soph., etc: —ἐπ᾽ οἴκου ἀποχωρεῖν to go home wards, Thuc., etc.: ἀπ᾽ οἴκου from home, id. Thuc.
part of a house, a room, chamber, Od.: pl. οἶκοι for a single house, Lat. aedes, tecta, id. Od., attic
the house of a god, a temple, Hdt., Eur.
one's house, household goods, substance, Hom., etc.
a house, household, family, Od., etc.
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
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
113 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 114 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 890 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.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
αὔξων δὲ τὸν οἶκον πλήθει χρημάτων ἐξ ἁρπαγῆς καὶ βίας πρὸς ἡδονὴν καὶ λῃστείαν τοὺς ἐντυγχάνοντας παρακαλῶν διδάσκαλος αὐτοῖς ὑπῆρχε πονηρῶν ἐπιτηδευμάτων, καὶ τὴν ἀπραγμοσύνην, ᾗ πρότερον συνέζων οἱ ἄνθρωποι, μέτρων ἐπινοίᾳ καὶ σταθμῶν μετεστήσατο…
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ
καὶ 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
δεδανεισμένος Ὥρωι ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν
σύ is the second-person singular pronoun meaning 'you' in Greek. It has various forms: genitive σοῦ, dative σοί, and accusative σέ. The word can be used for emphasis or contrast, particularly in the New Testament, as seen in verses like Matthew 26:64. It also appears in various dialects and has enclitic forms.
σύ,
pron. of 2nd pers.,
thou, you, gen., σοῦ, dat., σοί, acc., σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mt 25:39). Nom. for emphasis or contrast: Jo 1:30, 42 4:10 5:33, 39, 44, Ac 4:7, Eph 5:32; so also perhaps σὺ εἶπας, Mt 26:64, al. (M, Pr., 86); before voc., Mt 2:6, Lk 1:76, Jo 17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also
Read the full entry →σύ, pron. of the second pers. (Dor. and Aeol. τύ, Boeot. Tov), gen. σοῦ, dat. σοί, ace. σέ (which oblique cases are enclitic, unless a preposition precede; yet πρός σε is written [uniformly in Ree. (exe. Mt. xxvi. 18), in Grsb. (exe. Jn. xxi. 22, 23), in Treg. (exc. Mt. xxvi. 18; Acts xxiii. 30), in Lchm. (exe. Mt. xxvi.18; Jn. xvii. 11, 13; xxi. 22, 23; Acts xxiii. 30), in Tdf. (exe. Mt. xxvi. 18; Lk. i. 19; Jn. xvii. 11, 13; Jn. xxi. 22; Acts xxiii. 18, 30; 1 Tim. iii. 14; Tit. iii. 12); also by WH in Mt. xxv. 39], see ἐγώ, 2; Lipsius, Grammat. Untersuch. p. 62 sq. [W. §6, 3; B. 31 (27)]); plur. ὑμεῖς, εἴς. : Lat. tu, ete., vos, ete.; thou, ete., ye,ete. The nominatives ov and ὑμεῖς are expressed for emphasis — before a vocative, as σὺ Βηθλεέμ, Mt. ii. 6; σὺ παιδίον (Leian. dial. deor. 2, 1), Lk. i. 76; add, Jn. xvii. 5; Acts i. 24; 1 Tim. vi. 11, etc.; ὑμεῖς of Φαρισαῖοι, Lk. xi. 39…
Read the full entry →σύ (su) — you.
σύ [ῠ],
thou: pronoun of the second person:—Epic dialect nominative τύνη [ῡ] [Refs 8th c.BC+] (Laconian dialect τούνη [Refs 5th c.AD+]; Aeolic dialect σύ [Refs 7th c.BC+]; Doric dialect τύ [ῠ] [Refs 5th c.BC+]; Boeotian dialect τού [short syllable] [Refs 6th c.BC+] (also τούν [Refs]σύ, [Refs 8th c.BC+]—Gen. σοῦ, [Refs], elsewhere only Attic dialect, [Refs 5th c.BC+]; enclitic σου, [Refs 8th c.BC+] (also in Lyric poetry, [Refs 8th c.BC+] (which also occurs in Lyric poetry, [Refs 7th c.BC+], and as enclitic σευ, [Refs 8th c.BC+], σεο (enclitic) [Refs] σευ (enclitic) [Refs]:—Doric dialect τεῦ, τευ, [Refs 3rd c.BC+]; rarely τέο, [Refs 8th c.BC+]; Boeotian dialect τεῦς [Refs 6th c.BC+]; Doric dialect τεοῦς [Refs 5th c.BC+]; τοι variant in [Refs]; enclitic τεος [Refs 5th c.BC+]; other Doric dialect forms are τίω, τίως, both [Refs 3rd c.BC+]—Dat. σοί, [Refs 8th c.BC+]…
Read the full entry →σύ
su
the person pronoun of the second person singular; thou:-- thou. See
also 4571, 4671, 4675; and for the plural 5209, 5210, 5213, 5216.
see GREEK for 4675
see GREEK for 4571
see GREEK for 4671
see GREEK for 5209
see GREEK for 5210
see GREEK for 5213
see GREEK for 5216
σύ, σοῦ, σοί, σέ
Pers.pr.
you
σύ sy 2x
you, gen., σοῦ, dat., σοί, acc., σέ, Mt. 1:20; 2:6
Pron-2GS — Personal pronoun · second person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-2GS Part of Speech: Personal pronoun Person: second Case: Genitive Number: Singular
3,073 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 2,892 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
16 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 450 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.
„οὐ φυτεύσεις σεαυτῷ ἄλσος, πᾶν ξύλον παρὰ τὸ θυσιαστήριον κυρίου τοῦ θεοῦ σου οὐ ποιήσεις σεαυτῷ“ (Deuter.
παύσομαι δὲ τοῦ λοιποῦ μετὰ τοσαύτης ὀργῆς τὰς τιμωρίας ἐπὶ τοῖς ἀδικήμασιν εἰσπραττόμενος καὶ πολὺ μᾶλλον σοῦ παρακαλοῦντος.
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.
τοῦ ἀποδοθῆι τὸν ἐπεσταλμένον ἡμῖν κατὰ μῆνα πυρὸν τοῖς παρʼ ἡμῶν. διʼ ἄλλων γεγράφαμεν ὑμῖν ὑπὲρ ὧν βουλόμεθα μηδεμιᾶς προσφωνήσεως προσπεπτωκυίας. ἑαυτῶν δὲ ἐπιμελόμενοι ἵνʼ ὑγιαίνητε, — ἔσμεν ἐν
η Φατρήους καὶ … χαίρειν καὶ ἐρρωμένοις διευτυχεῖν. ἐρρώμεθα δὲ καὶ αὐτοὶ ὑμῶν τὴν ἀρίστην μνείαν ποιούμενοι παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ
παρὰ Πετεύριος διεθέντος μου ὑπάρξει σοι εἰς στέφανον χαλκοῦ τάλαντα δεκάπεντε, τάλαντα ιε. εὐτύχει .
The Greek word ἐκκλησία (i.e., *ekklesia*) means an assembly or congregation, originally referring to a gathering of citizens called for public affairs. In the New Testament, it primarily denotes the Christian church, encompassing both local congregations and the broader body of believers. It is also used in the Septuagint for the assembly of Israel. The term reflects a progression from civic assembly to a spiritual community.
THERE are words whose history it is peculiarly interesting to watch, as they obtain a deeper meaning, and receive a new consecration in the Christian Church; words which the Church did not invent, but has assumed into its service, and employed in a far loftier sense than any to which the world has ever put them before. The very word by which the Church is named is itself an example—a more illustrious one could scarcely be found—of this progressive ennobling of a word.' For we have ἐκκλησία in three distinct stages of meaning—the heathen, the Jewish, and the Christian. In respect of the first, ἡ ἐκκλησία (ΞΞἔκκλητοι, Euripides, Orestes, ‘ Zezschwitz, in his very interesting Lecture, Profangrdcitét und Biblischer Sprachgeist, Leipzig, 1859, p. 5, has said excellently well, ‘ Das Christenthum wiire nicht als was es siegend iiber Griechenthum und Romerthum sich ausgewiesen, hitte es zu…
Read the full entry →ἐκκλησία, -ας, ἡ
(< ἐκ-καλέω),
[in LXX chiefly for קָהָל, otherwise for one of its cogn. forms ;]
prop., an assembly of citizens regularly convened (in Thuc., ii, 22, opp. to σύλλογος, a concourse): Ac 19:32, 39, 41.
In LXX of the assembly, congregation, community of Israel (De 4:10 23:2, al.): Ac 7:38, He 2:12 (LXX).
NT, esp. of an assembly or company of Christians, a (the) church;
of gatherings for worship: I Co 11:18 14:19, 34, 35;
ἐκκλησία, -as, 7, (fr. ἔκκλητος called out or forth, and this fr. ἐκκαλέω) ; prop. a gathering of citizens called out
ἐκκλησία. For the Biblical history of the word ἐκκλησία, which meant originally any public assembly of citizens summoned by a herald, it is sufficient to refer to Hort, Zhe Christian Ecclesia, p. τ ff. It is the LXX term fer the community of Israel, whether assembled or no. In the Gospels the word is confined to Mt 1618, 1817, where it denotes Christ's new ἐκκλησία, as distinguished from the old. Deissmann (ZAZ p. 112 ff.) has emphasized the significance of the fact that the Latin-speaking people of the West, to whom Christianity came, did not translate the word, but simply borrowed it, and cites an interesting bilingual inscr. of A.D. 103-4, found in the theatre of Ephesus, which refers to the gift by a Roman official of a silver image of Artemis (cf. Ac 19*4) and other statues—tva τίθηνται kat’ ἐκκλησίαν (cf. Ac 14%) ἐν τῷ θεάτρῳ ἐπὶ τῶν βάσεων, or, in the parallel text, z/a wt…
Read the full entry →ἐκκλησία (ekklēsia) — assembly.
ἐκκλησί-α, ἡ,
(ἔκκλητος) assembly duly summoned, less general than σύλλογος, [Refs 5th c.BC+]; applied to the Homeric Assemblies, [Refs 4th c.BC+]; to the Samian Assembly, [Refs 5th c.BC+]; to the Spartan, [Refs 5th c.BC+]; to the meeting of the Amphictyons at Delphi, [Refs 4th c.BC+]; at Athens, ἐ. κύριαι, opposed to σύγκλητοι, Arist.[Refs 2nd c.AD+]; κυρία ἐ., at Amorgos, [Refs]; ἐ. συναγείρειν, συνάγειν, συλλέγειν, ἀθροίζειν, call an assembly, [Refs 5th c.BC+]; ἐ. γίγνεται an assembly is held, [Refs 5th c.BC+]; ἐ. διαλύειν, ἀναστῆσαι, dissolve it, [Refs 5th c.BC+]; ἐ. ἀνεβλήθη was adjourned, [Refs 5th c.BC+]
Read the full entry →ἐκκλησία
ekklesia
from a compound of 1537 and a derivative of 2564; a calling out, i.e.
(concretely) a popular meeting, especially a religious congregation
(Jewish synagogue, or Christian community of members on earth or
saints in heaven or both):--assembly, church.
see GREEK for 1537
see GREEK for 2564
ἐκκλησία, ας, ἡ
n.f.
an assembly, congregation, church
ἐκκλησία ekklēsia 114x
a popular assembly, Acts 19:32, 39, 41; in NT the congregation of the children of Israel, Acts 7:38; transferred to the Christian body, of which the congregation of Israel was a figure, the Church, 1 Cor. 12:28; Col. 1:18; a local portion of the Church, a local church, Rom. 16:1; a Christian congregation, 1 Cor. 14:4
ἐκκλησία ἐκκλησία, ἡ, ἔκκλητος an assembly of the citizens regularly summoned, the legislative assembly, Thuc., etc.:—at Athens, the ordinary Assemblies were called κύριαι, the extraordinary being σύγκλητοι, ap. Dem.; ἐκκλ. συναγείρειν, συνάγειν, συλλέγειν, ἀθροίζειν to call an assembly, Hdt., etc.; ἐκκλ. ποιεῖν "to make a house, " Ar.; ἐκκλ. γίγνεται, καθίσταται an assembly is held, Thuc.; ἐκκλ. διαλύειν, ἀναστῆσαι to dissolve it, id. Thuc., etc.; ἀναβάλλειν to adjourn it, id. Thuc.
in NTest. the Church, either the body, or the place.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
church:
I. PRE-CHRISTIAN HISTORY OF THE TERM
II. ITS ADOPTION BY JESUS
III. ITS USE IN THE NEW TESTAMENT
1. In the Gospels
2. In Acts
3. In the Pauline Epistles
IV. THE NOTES OF THE CHURCH
1. Faith
2. Fellowship
3. Unity
4. Consecration
5. Power
V. ORGANIZATION OF THE CHURCH
1. The General and Prophetic Ministry
2. The Local and Practical Ministry
LITERATURE
The word "church," which is derived from kuriakos, "of or belonging to the Lord," represents in the English Versions of the Bible of the New Testament the Greek word ekklesia; Latin, ecclesia. It is with the signification of this word ekklesia as it meets us in the New Testament, and with the nature of the society which the word is there used to describe, that the present article is concerned.
I. Pre-Christian History of the Term.
Church
Derived probably from the Greek kuriakon (i.e., “the Lord’s house”), which was used by ancient authors for the place of worship.
In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the “Church of England,” the “Church of Scotland,” etc.
The derivation of the word is generally said to be from the Greek kuriakon (kuriakon) "belonging to the Lord." But the derivation has been too hastily assumed. It is probably connected with kirk , the Latin circus, circulus, the Greek kuklos (kuklos) because the congregations were gathered in circles. Ecclesia (ekklesia) the Greek word for church, originally meant an assembly called out by the magistrate, or by legitimate authority. It was in this last sense that the word was adapted and applied by the writers of the New Testament to the Christian congregation. In the one Gospel of St. Matthew the church is spoken of no less than thirty-six times as "the kingdom." Other descriptions or titles are hardly found in the evangelists. It is Christ’s household, (Matthew 10:25) the salt and light of the world, (
The Greek word translated church signifies generally an assembly, either common or religious; and it is sometimes so translated, as in Ac 19:32,39. In the New Testament it usually means a congregation of religious worshippers, either Jewish, as Ac 7:38, or Christians, as Mt 16:18 1Co 6:4. The latter sense is the more common one; and it is thus used in a twofold manner, denoting,
1. The universal Christian church: either the invisible church, consisting of those whose names are written in heaven, whom God knows, but whom we cannot infallibly know, Heb 12:23; or the visible church, made up of the professed followers of…
115 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 114 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 43 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.
5, 2), καὶ τοὺς θλαδίας καὶ ἀποκεκομμένους τὰ γεννητικὰ τῆς ψυχῆς καὶ πόρνους τὴν ἑνὸς ἀρχὴν ἀποδιδράσκοντας, οἷς ἄντικρυς ἀπείρηται εἰς ἐκκλησίαν θεοῦ φοιτᾶν (Deut.
ἐπὶ τούτοις οὖν συγκαλεῖ τὸ πλῆθος εἰς ἐκκλησίαν ἀκουσόμενον ὧν ὁ θεὸς εἴποι πρὸς αὐτόν, καὶ συναθροισθέντων στὰς ἐπὶ ὑψηλοῦ τινος, ὅθεν ἔμελλον πάντες ἀκούσεσθαι, ὁ μὲν θεός, εἶπεν, ὦ Ἑβραῖοι, καθάπερ καὶ πρότερον εὐμενὴς προσεδέξατό με καὶ βίον τε…
λέγει: Ἐξομολογήσομαί σοι ἐν ἐκκλησίᾳ ἀδελφῶν μου, καὶ ψαλῶ σοι ἀνάμεσον ἐκκλησίας ἁγίων.
ἀξιῶ, πραιπόσιτε κύριε, ἀπραγμόνως ἃ ἀφήρπασέν μου παρασχεθῆναί μοι· διάκων γὰρ τετύχηκα τῆς καθολικῆς ἐκκλησίας. καὶ τούτου τυχὼν εἰσαεί σοι εὐχαριστήσω. διευτύχει. μετὰ τὴν ὑπατείαν Φλαουίων Σεργίου καὶ Νειγρεινιανοῦ
διάκονος καθολικῆς ἐκκλησίας ἀπὸ κώμης … Νικήτῃ Σαρμάτου ἐπιμελητῇ κάστρου τῆς … ἐπὶ τῆς παρελθούσης τετάρτης ἰνδικτίονος
τῇ θειοτάτῃ οἰκίᾳ διὰ Μαρίνου προνοητοῦ Αὐρήλιος Παμοῦν Μούιτος ἀπὸ ἐποικίου Κινήας διάκονος καθολικῆς ἐκκλησίας χαίρειν. ὁμολογῶ ἐσχηκέναι παρὰ σοῦ ἀπὸ λόγου τῆς συμπεφωνημένης πρὸς ἀλλήλους τιμῆς οἴνου διπλῶν