Philippians 2:10 — Word Study
N1904ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
BSAthathina aten theho nameonoma [character or authority] of JesusIēsous [God is salvation] everypas kneegonu [a sign of respect or prayer] may bowkamptō▸ [bend in reverence] in the heavensepouranios [the spiritual realm] andkai on earthepigeios [the physical world] andkai under the earth,katachthonios△ [the subterranean or underworld, including departed spirits]
| Greek | English | Parsing |
|---|---|---|
| ἵνα | that | Conjunction |
| ἐν | at | Preposition |
| τῷ | the | Article, dative, singular |
| ὀνόματι | name | Noun, dative, singular |
| Ἰησοῦ | of Jesus | Noun, genitive, singular |
| πᾶν | every | Adjective, nominative, singular |
| γόνυ | knee | Noun, nominative, singular |
| κάμψῃ | may bow | Verb, aorist, active |
| ἐπουρανίων | in the heavens | Adjective, genitive, plural |
| καὶ | and | Conjunction |
| ἐπιγείων | on earth | Adjective, genitive, plural |
| καὶ | and | Conjunction |
| καταχθονίων, | under the earth, | Adjective, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, |
| KJV | That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; |
| ASV | that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth, |
| YLT | that in the name of Jesus every knee may bow — of heavenlies, and earthlies, and what are under the earth — |
| WEB | that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, |
| BBE | So that at the name of Jesus every knee may be bent, of those in heaven and those on earth and those in the underworld, |
Where they part company is κάμψῃ — see How Translations Differ.
The main clause is supported by a prepositional phrase that details the scope of the bowing.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπᾶς
verbκάμπτω
The sentence as the grammar sees it Open the tree ›
1 of 13 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 — Philippians 2:10
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 — The Exaltation of Christgenerated
Philippians 2:10 is situated within a passage that emphasizes the humility of Christ and God's subsequent exaltation of Him. Paul explains that God has given Jesus the highest honor, and as a result, all creation will recognize His lordship. This reflects the fulfillment of prophecies regarding the Messiah's authority, as seen in Isaiah 45:23.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 41:43 | He had Joseph ride in his second chariot, with men calling out before him, “Bow the knee!” So he placed him over all the land of Egypt. |
| 2 | Isaiah 45:23–25 | By Myself I have sworn; truth has gone out from My mouth, a word that will not be revoked: Every knee will bow before Me, every tongue will swear allegiance. |
| 3 | Matthew 27:29 | And they twisted together a crown of thorns and set it on His head. They put a staff in His right hand and knelt down before Him to mock Him, saying, “Hail, King of the Jews!” |
| 4 | Matthew 28:18 | Then Jesus came to them and said, “All authority in heaven and on earth has been given to Me. |
| 5 | Romans 11:4 | And what was the divine reply to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — κάμψῃ, kamptōgenerated
The verb κάμπτω (kamptō) means to bend or bow, particularly in relation to the knee. It is used in contexts of worship and submission, indicating a physical act of reverence.
In this verse, the subjunctive form suggests a future event where every knee may bow in acknowledgment of Jesus' authority, emphasizing the act of submission to Him.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as should bow, which is echoed in the KJV and WEB. These versions maintain a similar tone regarding the act of bowing.
However, the NET Bible uses will bow, suggesting a definitive future action, while the ASV and YLT opt for may bow, indicating possibility rather than certainty.
Sentence Structuregenerated
The main verb of the verse is κάμψῃ, may bow, which governs the entire clause. The structure indicates that the bowing is contingent upon the name of Jesus.
The verse is composed of three prepositional phrases describing the realms where this bowing occurs: in heaven, on earth, and under the earth, illustrating the comprehensive scope of Christ's authority.
Septuagint Backgroundgenerated
ὄνομα (onoma) appears in the Septuagint, often translating the Hebrew word for name, which signifies authority and character. It is used in contexts that emphasize God's name and the reverence due to it.
The concept of bowing is also present in the Septuagint, where physical submission is depicted in relation to divine authority, reinforcing the idea of worship and respect.
In plain words — the whole versegenerated
Philippians 2:10 states that every knee will bow at the name of Jesus, indicating that all beings in heaven, on earth, and under the earth will recognize His authority. This highlights the universal acknowledgment of Jesus as Lord.
Frequently Asked Questionsgenerated
It signifies a universal recognition of Jesus' authority and lordship, showing submission and reverence.
The name of Jesus represents His character and authority, embodying the salvation and power of God.
These realms encompass all of creation, including spiritual beings, humanity, and even the dead, indicating total authority.
This verse fulfills prophecies such as those found in Isaiah, which speak of all nations and beings bowing to God.
Reflection Questionsgenerated
- In what ways can I demonstrate reverence for Jesus in my daily life?
- How does acknowledging Jesus as Lord affect my relationships with others?
- What does it mean for me to bow my knee to Jesus in a spiritual sense?
- How can I share the significance of Jesus' name with those around me?
The early church on this verse — how the Fathers read it
Early church writers reference this verse to affirm the authority of Christ and the universal acknowledgment of His lordship.
The Church, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith: She believes in one God, the Father Almighty, Maker of heaven, and earth, and the sea,Early Church Fathers on Philippians 2 →
For the Father has delivered and subjected all to Christ our King "that at the name of Jesus every knee may bow, of things in heaven, and things in earth, and things under the earth, and every tongue confess that Jesus Christ is Lord,Early Church Fathers on Philippians 2 →
"And not only for our sins,"— that is for those of the faithful, — is the Lord the propitiator, does he say, "but also for the whole world." He, indeed, saves all; but some [He saves], converting them by punishments;Early Church Fathers on Philippians 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Philippians 2:10 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThat at the name of Jesus every knee should bow,.... Which is to be understood, not of the outward act of bowing the knee upon hearing the name, and the syllables of the mere name Jesus pronounced;
Read John Gill on Philippians 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThat at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; At the name , [ en (G1722) to (G3588) onomati (G3686)] - "In the name" (Ephesians 5:20).
Read Robert Jamieson on Philippians 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleAt the name of Jesus; in the old translation by bishops in Queen Elizabeth’ s time, (and some say in the manuscripts of this), it is in the name. However, in ours now, it is not appositively, at the name Jesus; but constructively, of Jesus, intimating, that the power, glory, and majesty of him who hath that name, unto which every knee is bowed, is that name which is above every name; which would not hold true, if the name were taken for the very word Jesus, that (as before) being common to others in Hebrew, Greek, and Latin, yea, and English. Besides, neither in letters, nor syllables, nor sound, nor time, hath that word any thing above other words. Every knee should bow: bowing of the knee…
Read Matthew Poole on Philippians 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments10 That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; Ver. 10. That at the name] Gr. In the name. The Papists stiffly defend the ceremony of bowing at the name of Jesus, to countenance the adoration of their deified images, altars, and their host; teaching in their pulpits, that Christ himself on the cross bowed his head on the right side, to reverence his own name, which was written over it. But name is here put for person, bowing of the knee for inward subjection. It is taken out of Isa 45:23. Sir Edwin Sands in Spec. Europ.
Read John Trapp on Philippians 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(10) At (properly, in) the name of Jesus every knee should bow.—This is an instance of the significant practice, by which passages of the Old Testament speaking of God are, as a matter of course, applied in the New to our Lord Jesus Christ. “In the Name” is the phrase constantly used for worship of God. “I will lift up my hands in Thy Name” (Psalms 63:4). It denotes worship to Christ, not through Him. Of things in heaven, and things in earth, and things under the earth.—For “things” we may better substitute beings, for the reference is properly to personal beings; although in some sense “All the works of the Lord bless the Lord, praise Him and magnify Him for ever.” (Comp. here Revelation…
Read Charles John Ellicott on Philippians 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 10. That at the name of Jesus every knee should how] That all human beings should consider themselves redeemed unto God by his blood, and look for an application of this redemption price; and that all who are saved from their sin should acknowledge him the author of their salvation. In a word, that πανεπουρανιων, all the spirits of just men made perfect, now in a state of blessedness; καιεπιγειων, all human beings still in their state of probation on earth; καικαταχθονιων, and all that are in the shades below, who have, through their own fault, died without having received his salvation; should acknowledge him.
Read AdamClarke on Philippians 2 →CambridgeThe Cambridge Bible for Schools and Colleges10. at the name of Jesus] Lit., with R.V., in the name of Jesus, or as far as grammatical form goes, “in the name Jesus.” “It is not ‘the name Jesus’ but ‘the name of Jesus’ ” (Lightfoot). This must mean that the context decides it thus; the grammar is ambiguous. But the previous argument (see last note but one), if valid, is decisive for the rendering of the R.V.“In the name … should bow, &c.” Does this mean, “all should worship Him,” or “all should worship through Him”? Doubtless the latter is Divine truth. But the context is wholly in favour of an immediate reference to His enthronement; and particularly the very next verse speaks distinctly of the recognition of Him as “Lord.” So…
Read Cambridge on Philippians 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThat at the name of Jesus every knee should bow - The knee should bow, or bend, in token of honor, or worship; that is, all people should adore him.
Read Albert Barnes on Philippians 2 →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
that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth,
that at the name of Jesus every knee should bow, in heaven and on earth and under the earth,
so that at the name of Jesus every knee will bow – in heaven and on earth and under the earth –
Tyndale line
That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;
that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth,
that in the name of Jesus every knee should bow, of things in heaven and things on earth and things under the earth,
That at the name of Jesus every knee should bow, of things in heaven, and things on earth, and things under the earth;
That at the Name of Iesus shoulde euery knee bowe, both of things in heauen, and things in earth, and things vnder the earth,
Strictly literal
that at the name of Jesus every knee should bow, of heavenly and earthly and infernal [beings],
that in the name of Jesus every knee may bow — of heavenlies, and earthlies, and what are under the earth —
that in the Name of Jesus every knee may bow—of heavenlies, and earthlies, and what are under the earth—
He did this so that in the name of Jesus every knee should bend, the knees of those in heaven and on earth and under the earth.
From the Latin
That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth:
Simplified
so that in the name of Jesus everyone should bow in respect, whether in heaven or on earth or under the earth,
So that at the name of Jesus every knee may be bent, of those in heaven and those on earth and those in the underworld,
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.
ut in nomine Jesu omne genu flectatur cælestium, terrestrium et infernorum,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܕܒܫܡܗ ܕܝܫܘܥ ܟܠ ܒܪܘܟ ܬܟܘܦ ܕܒܫܡܝܐ ܘܒܐܪܥܐ ܘܕܠܬܚܬ ܡܢ ܐܪܥܐ
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.
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
The standard critical text of the New Testament.
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
The previous edition, still widely cited.
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
The Society of Biblical Literature edition, freely licensed.
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
The edition that turned scholarship toward the earliest manuscripts.
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
An independent critical text built from the oldest witnesses then known.
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
A recent critical edition following documentary evidence closely.
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
The reading of the majority of surviving manuscripts.
ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων,
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
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
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 Philippians 2:10
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
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-DSN — Article · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
T-DSN Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Neuter
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
ὄνομα (onoma) means 'name' and can refer to the title or reputation of a person or thing. It appears in various contexts in the New Testament, such as indicating authority or character (e.g., Mt 10:41) and is often contrasted with the reality behind the name (e.g., Rev 3:1). The term can also signify a mere name or pretext, as seen in Mk 9:41.
ὄνομα, -τος, τό,
[in LXX chiefly for שֵׁם;]
in general, the name by which a person or thing is called: Mt 10:2, Mk 3:16, Lk 1:63, Jo 18:10, al.; ἄνθρωπος (etc.), ᾧ (οὗ) ὄ. (τ. ὄ), sc. ἦν or ἐστίν (Bl., § 30, 3), Mk 14:32, Lk 1:26, 27; with same ellipsis, καὶ τ. ὄ. αὐτοῦ (ὄ. αὐτῷ), Lk 1:5, Jo 1:6, al.; ὀνόματι, seq. nom. prop., Mt 27:32, Mk 5:22, Lk 1:5, Read the full entry →
ὄνομα, -ros, τό, (NOM [others TNO; see Vaniéek p. 1239], cf. Lat. nomen [Eng. name], with prefixed o [but see Curtius § 446]), Sept. for pw, [fr. Hom. down], the name by which a person or a thing is called, and distinguished from others; 1. univ.: of prop. names, Mk. iii. 16; vi. 14; Acts xiii. 8, etc. ; τῶν ἀποστόλων τὰ ὀνόματα, Mt. x. 2; Rev. xxi. 14; ἄνθρωπος or ἀνὴρ @ ὄνομα, πόλις ἢ Ov. , Sc. ἦν, named, foll. by the name in the nom. [ef. B. § 129, 20,3]: Lk. i. 26sq.; 11. 25; viii. 41; xxiv. 13,18; Acts xiii. 6, (Xen. mem. 3, 11, 1); οὗ [L ᾧ] τὸ ὄνομα, Mk. xiv. 32; καὶ τὸ ὄν. αὐτοῦ, αὐτῆς, ete., Lk. i. 5, 27; ὄνομα αὐτῷ se. ἦν or ἐστίν [B. u.s.], Jn. i.6; ili. 1; xviii. 10; Rey. vi. 8; ὀνόματι, foll. by the name [cf. B. § 129 a. 3; W. 182 (171) ], Mt. xxvii. 32; Mk. v. 22; Lk.i. 5; x. 38; xvi. 20; xxiii.50; Actsv. 1,34; vili. 9; ix. 10-12, 33, 86; χ- 1; χὶ; 28,5 Χ- 19., χυ!. ἔν 14.…
Read the full entry →ὄνομα. (1) For ὄνομα, the ame by which a person or thing is called, we may cite: P Magd 24! (B.c. 218) Αἰγυπτία τις, ἧι λέγεται εἶναι ὄνομα Ψενοβάστι[ς, P Lond 854” (i/ii a.p.) (ΞΞ ΠΙ. p. 206, Selections p. 70) τῶν φίλων [ἐ]μ[ῶν τ]ὰ ὀνόματα ἐνεχάραξα τοῖς ἱ[εἸροῖς ἀειμνή (σὺ τως, “1 carved the names of my friends on the sanctuaries for perpetual remembrance ”—a traveller’s letter, and BGU 11. 4232 (i1/A.D.) (= Selections, p. 92) to[t]t [δέ] pov ὄνομα ᾿Αντῶνις Μάξιμος. Deissmann (1.4.3, p. 121) claims the phrase ὧν τὰ ὀνόματα as ‘‘a characteristic documentary formula,” e.g. P Oxy III. 485%! (a.p. 178) ὧν τὰ ὀνόματα ἐπὶ τῶν [τόπων δηλωθήσεται, ““ whose names will be ascertained on the spot” (Edd.), BGU 11. 432-38 (a.p. 190) ὧν τὰ ὀνόματα τῷ βιβλιδίῳ δεδήλωται, “whose names are shown in the little book” (cf. Phil 43). (2) By a usage similar to that of the Heb. Dv’, ὄνομα comes in the NT to…
Read the full entry →ὄνομα (onoma) — name.
ὄνομα,
Aeolic dialect and Doric dialect ὄνῠμα [Refs]; Laconian dialect *ἔνυμα probably in proper nouns Ἐνυμακρατίδας [Refs]; poetry also (for the sake of meter) οὔνομα (see.below), which appears regularly in codices of [Refs 5th c.BC+], and sometimes in other Ionic dialect prose authors (variant in [Refs 5th c.BC+], but is probably not Ionic; Ionic dialect Inscrr. have only ὄνομα, [Refs 8th c.BC+] et saep.:—name of a person or thing, in [Refs 8th c.BC+] always of a person, except ἐρέω δέ τοι οὔνομα λαῶν [Refs 8th c.BC+]; Ἀρήτη δ᾽ ὄνομ᾽ ἐστὶν ἐπώνυμον [Refs 8th c.BC+] is used absolutely, by name, πόλις ὄ. Καιναί [Refs 5th c.BC+]; ὀνόματι λέγειν by name, [Refs 5th c.BC+]; κατ᾽ ὄνομα by name, [Refs 3rd c.BC+]; ἀσπάζου τοὺς φίλους κατ᾽ ὄ. each by his name…
Read the full entry →ὄνομα
onoma
from a presumed derivative of the base of 1097 (compare 3685); a
"name" (literally or figuratively) (authority, character):--called, (+
sur-)name(-d).
see GREEK for 1097
see GREEK for 3685
ὄνομα, ατος, τό
n.n.
name, character, reputation
ὄνομα onoma 231x
a name; the proper name of a person, etc., Mt. 1:23, 25; 10:2; 27:32; a mere name or reputation, Rev. 3:1; in NT a name as the representative of a person, Mt. 6:9; Lk. 6:22; 11:2; the name of the author of a commission, delegated authority, or religious profession, Mt. 7:22; 10:22; 12:21; 18:5, 20; 19:29; 21:9; 28:19; Acts 3:16; 4:7, 12; εἰς ὄνομα, ἐν ὀνόματι, on the score of being possessor of a certain character, Mt. 10:41, 42; Mk.…
Read the full entry →ὄνομα ὄνομα, ατος, τό, Lat. nomen, a name, Hom., etc.:—absol., by name, πόλις ὄνομα Καιναί Xen., etc.; also in dat., πόλις Θάψακος ὀνόματι id. Xen.
ὄν. θεῖναί τινα to give one a name, Od.; but commonly in Mid., ὄν. θέσθαι id. Od., attic; and for Pass., ὄν. κεῖταί τινι Ar., etc.; ὄν. ἔχειν ἀπό τινος Hdt.
ὄνομα καλεῖν τινα to call one by name, Od., attic; so with pass. verbs. ὄν. ὠνομάζετο Ἕλενος Soph.; ὄν. κέκληται δημοκρατία Thuc.
name. fame, Ἰθάκης γε καὶ ἐς Τροίην ὄνομ᾽ ἵκει Od.; τὸ μέγα ὄν. τῶν Ἀθηνῶν Thuc.; ὄνομα or τὸ ὄν. ἔχειν to have a name for a thing (good or bad), 2 opt., Thuc.
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
nam (shem; onoma; Latin nomen (2 Esdras 4:1); verbs onomazo; Latin nomino (2 Esdras 5:26)): A "name" is that by which a person, place or thing is marked and known. In Scripture, names were generally descriptive of the person, of his position, of some circumstance affecting him, hope entertained concerning him, etc., so that "the name" often came to stand for the person. In Ac 1:15; Re 3:4, onoma stands for "persons"; compare Nu 26:53,55.
I. Old Testament Word and Use.
1. General:
The word for "name" in the Old Testament is shem (also the name of one of the sons of Noah). The etymology is uncertain, although it may be from shamah (obs.), "to set a mark"; shum is the Aramaic form. For the name as descriptive of the person see NAMES.…
231 occurrences in the New Testament, rendered 5 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 229 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 527 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.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
καὶ γενομένου τούτου κατανοήσας τὴν ὅλην ὕλην διεχώρισε τό τε φῶς καὶ τὸ σκότος καὶ τῷ μὲν ὄνομα ἔθετο νύκτα, τὸ δὲ ἡμέραν ἐκάλεσεν ἑσπέραν τε καὶ ὄρθρον τὴν ἀρχὴν τοῦ φωτὸς καὶ τὴν ἀνάπαυσιν προσαγορεύσας.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
τὸ … κέναι ἡμῖν τὴν ἵππον καὶ παρʼ Ἰουδαίου … σθαι αὐτήν, οὗ τὸ ὄνομα ἀγνοοῦμεν. αὐτοῦ δὲ μηδʼ ἀποδεδωκότος ἡμῖν μηδὲ ἵππον μηδὲ τὴν πορείαν αὐτῆς ἐπιδεδωκότος, ἐγράψαμέν
ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα Εἰρήνην καὶ Ἀμπέλιον
ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ ὧν ὀνόματα Μυρσίνην καὶ ταύτης … · τὰ δὲ λοιπὰ θηλυκὰ β αἷς ὄνομα Εἰρήνην καὶ
The Greek word Ἰησοῦς (*Iēsous*) refers primarily to Jesus, the Savior, and is derived from the Hebrew name Joshua or Jehoshua. It appears frequently in the New Testament, denoting Jesus Christ, and also refers to other figures named Jesus, such as Jesus, son of Eliezer, and Jesus Justus. The entries consistently identify it as a common name among Israelites.
Ἰησοῦς, -οὔ, dat. -οὔ, ace. -vdv, voc. -od, [W. § 10, 1], 6, Jesus (ΠῚ and ace. to a later form jw, Syr. > ” Saas, i. e. whose help is Jehovah; Germ. Gotthilf; but later writ. gave the name the force of My31w, see Mt. i. 21, cf. Sir. xlvi. 1 Ἰησοῦς ὃς ἐγένετο κατὰ τὸ ὄνομα αὐτοῦ μέγας ἐπὶ σωτηρίᾳ ἐκλεκτῶν αὐτοῦ, of Joshua, the successor of Moses; Philo, nom. mutat. § 21 Ἰησοῦς ἑρμηνεύεται σωτηρία κυρίου), a very Com. prop. name among the Israelites; cf. Delitzsch, Der Jesusname, in the Zeitschr. f. d. luth. Theol. for 1876, p. 209 sq. [or Talmud. Stud. xv.]. Inthe N. T. 1. Joshua [fully Jehoshua], the famous captain of the Israelites, Moses’ successor: Acts vii. 45; Heb. iv. 8. 2. Jesus, son of Eliezer, one of Christ’s ancestors: Lk. iii. 29 L T Tr WH. 3. Jesus, the Son of God, the Saviour of mankind: Mt. i. 21, 25; ΓΚ. i. 31; ii. 21, and very often; see κύριος and Χριστός. 4. Jesus…
Read the full entry →Ἰησοῦς nor in language of disrespect to the established religion of our city”: see further CRE® p. 260, and Lightfoot Assays on Supernatural Religion, p. 299f., who cites an inscr. found in this very temple of Ephesus, though of a later date than the passage in Acts,—éorw ἱεροσυλία kal ἀσέβεια, ““let it be regarded as sacrilege and impiety” (Wood Zzscr. vi. I, p. 14). Other exx. of the adj. from the inscrr. are Syll 523% (iii/B.c.) ὁ δὲ εἴπας ἢ [πρήξ]ας τι παρὰ τόνδε τὸν νόμον .. . ἔστω ἱερόσυλος, 2). 6028 (iv/iii B.c.) ἢν δέ τις [τὴν στήλην] ἀφαν[(ζηι ἢ τὰ γράμματα], πασχέτω ὡς ἱερόσυλος, and 24. 680!° (Rom.). The new Menander shows several exx. of ἱερόσυλε used in abuse with a general sense (cf. ‘‘ horse-thief’’): e.g. Menandrea, p. 60 388 tep[d]ovde παῖ, Ρ. 3852: ἱερόσυλε…
Read the full entry →Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Joshua.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς (Iēsous) — Jesus.
Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour , [Refs 1st c.AD] (from Middle LSJ)
Ἰησοῦς
Iesous
of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord
and two (three) other Israelites:--Jesus.
see HEBREW for 03091
Ἰησοῦς, οῦ, ὁ
n.m.
Jesus
Ἰησοῦς Jesus, Greek form of Hebrew Joshua or Jehoshua, Saviour, NTest.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
je'-zus (Iesous, for yehoshua`):
(1) Joshua, son of Nun (the King James Version Ac 7:45; Heb 4:8; compare 1 Macc 2:55; 2 Esdras 7:37).
(2) (3) High priest and Levite.
See JESHUA, 2, 5.
(4) Son of Sirach.
See SIRACH.
(5) An ancestor of Jesus (Lu 3:29, the King James Version "Jose").
(6) (7) See the next three articles.
Jesus
(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., “Joshua”).
(2.) A Jewish Christian surnamed Justus (Col. 4:11).
Je’sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as “Jesus of Nazareth” (John 18:7), and “Jesus the son of Joseph” (John 6:42).
This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16;
called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)
savior; deliverer
988 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 913 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
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.
λέγεται γὰρ ὅτι „ἀκούσας Ἰησοῦς τῆς φωνῆς τοῦ λαοῦ κεκραγότων εἶπε πρὸς Μωυσῆν·
ὁ δὲ τῆς πληθύος ἀποκρίνας πᾶν τὸ μάχιμον Ἰησοῦν ἐφίστησιν αὐτῷ Ναυήκου μὲν υἱὸν φυλῆς τῆς Ἐφραιμίτιδος, ἀνδρειότατον δὲ καὶ πόνους ὑποστῆναι γενναῖον καὶ νοῆσαί τε καὶ εἰπεῖν ἱκανώτατον καὶ θρησκεύοντα τὸν θεὸν ἐκπρεπῶς καὶ Μωυσῆν διδάσκαλον τῆς…
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
οτο Ἰησοῦ Χριστοῦ … … ιλείας τοῦ θειοτάτου … … Τιβερίου τοῦ ωηις
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. ὑπατείας τοῦ αὐτοῦ εὐσεβεστάτου ἡμῶν δεσπότου ἔτους ιϛ,
r ἐν ὀνόματι τοῦ κυρίου καὶ δεσπότου Ἰησοῦ Χριστοῦ τοῦ θεοῦ καὶ σωτῆρος ἡμῶν. Βασιλείας τοῦ εὐσεβεστάτου καὶ φιλανθρώπου ἡμῶν δεσπότου Φλαουίου
The Greek word πᾶς (i.e., *pas*) means 'all' or 'every' and appears in various forms, including masculine, feminine, and neuter. It is used in the New Testament to denote totality, as in 'all things' or 'every kind,' and can function as an adjective or pronoun. Notably, it can also imply 'the whole' when used with definite articles, as seen in verses like Matthew 28:18.
πᾶς, πᾶσα, πᾶν, gen., παντός, πάσης, παντός,
[in LXX chiefly for כֹּל;]
all, every.
As adj.,
πᾶς, πᾶσα, πᾶν, en. παντός, πάσης, παντός, [dat. plur. Lchm. πᾶσι ten times, -σιν seventy-two times; Tdf. -σι five times (see Proleg. p. 98 sq.), -ow seventy-seven times; Treg. -ow eighty-two times; WH -ox fourteen times, -ow sixty-eight times; see N, v (ἐφελκυστικόν)], Hebr. 75, [fr. Hom. down], all, every; it is used I. adjectively, and 1. with anarthrous nouns; a. any, every one (86. of the class denoted by the noun annexed to mas); with the Singular: as πᾶν δένδρον, Mt. iii. 10; πᾶσα θυσία, Mk. ix. 49 [T WH Tr mrg. om. Tr txt. br. the cl.]; add, Mt. v.11; xv. 13; Lk. iv. 37; Jn.ii. 10; xv.2; Acts ii.43; v.42; Ro. xiv. 11; 1 Co. iv. 17; Rev. xviii. 17, and very often; πᾶσα ψυχὴ ἀνθρώπου, Ro. ii. 9 (πᾶσα ἀνθρ. ψυχή, Plat. Phaedr. p- 249e.); πᾶσα συνείδησις ἀνθρώπων, 2 Co. iv. 2; mas λεγόμενος θεός, 2 Th. ii. 4; πᾶς ἅγιος ἐν Χριστῷ, Phil. iv. 21sqq. with the Plural, all or any that are…
Read the full entry →παῖς. In Gnomon 41 (¢. A.D. 150) it is laid down—éav Αἰγύπτιος ἐκ κοπρίας [ἀν]έληται παῖδα καὶ τοῦτον υἱοποιήσηται, μετὰ θάνατον τεταρτολο[ γεῖτ]αι, ““1Γ an Egyptian shall take up a child from the dungheap, and adopt him as a son, he shall be mulcted after his death to the extent of one fourth of his property.” For παῖς applied to a female child see P Strass I. 41° (A.D. 250) ἐκδικῆσαι τὰ τῆς παιδός, and P Oxy 1 5215 (A.D. 325) εΠδαμὲν τὴν παῖδα ἔχουσαν κατὰ τῶν εἰσχίων ἀμυχὰς μετὰ πελιωμάτων (see 76. II. p. 319), ““νγῈ saw that the girl had wounds on her hips with livid spots”: cf. Lk 8° (for voc. of address see Pro/eg. pp. 70, 235). The word is commonly applied to slaves, as in Lk 77 a/., e.g. P Lille 27 (iii/B.c.), where 11 male slaves are enumerated under the heading παῖδες, then 2 female slaves, and then again 3 male slaves: cf. P Strass I. 405 (a. p. 569) Κολλοῦθος Βίκτορος…
Read the full entry →πᾶς (pas) — all.
πᾶς, πᾶσα, πᾶν,
__AAeolic dialect παῖς, παῖσα [Refs 7th c.BC+] feminine πάνσα [Refs 8th c.BC+], Epic dialect and Delph. πάντεσσι [Refs 8th c.BC+]; also Locrian dialect πάντεσιν [Refs 5th c.BC+]; πάντοις [Refs 2nd c.BC+] as accusative masculine in [LXX+7th c.BC+], etc. (but in compounds sometimes long in Attic dialect, [Refs].]—Coll. pronoun, when used of a number, all; when of one only, the whole; of the several persons in a number, every.
__A.I in plural, all, πάντες τε θεοὶ πᾶσαί τε θέαιναι [Refs 8th c.BC+]; πάντες ὅσοι.. [Refs 8th c.BC+]; πάντας ᾧ ἂνπεριτυγχάνῃ, for ὅσοις ἄν, [Refs 5th c.BC+]: also with the Article, see.below [Refs 5th c.BC+]
πᾶς
pas
including all the forms of declension; apparently a primary word; all,
any, every, the whole:--all (manner of, means), alway(-s), any (one),
X daily, + ever, every (one, way), as many as, + no(-thing), X
thoroughly, whatsoever, whole, whosoever.
πᾶς, πᾶσα, πᾶν
Adj
all, the whole, every kind of
πᾶς pas 1x
all; in the sg. the whole, entire, usually when the substantive has the article, Mt. 6:29; 8:32; Acts 19:26; every, only with an anarthrous subst., Mt. 3:10; 4:4; pl. all, Mt. 1:17, et al. freq.; πάντα, in all respects, Acts 20:35; 1 Cor. 9:25; 10:33; 11:2; by a Hebraism, a negative with πᾶς is sometimes equivalent to οὐδείς or μηδείς, Mt. 24:22; Lk. 1:37; Acts 10:14; Read the full entry →
Adj-NSN — Adjective · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
A-NSN Part of Speech: Adjective Case: Nominative Number: Singular Gender: Neuter
1,264 occurrences in the New Testament, rendered 28 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,242 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
27 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ πατὴρ ἐκγόνων καὶ δημιουργὸς τῶν δημιουργηθέντων στοχάζεται τῆς διαμονῆς καὶ ὅσα μὲν ἐπιζήμια καὶ βλαβερὰ μηχανῇ πάσῃ διωθεῖται, τὰ δὲ ὅσα ὠφέλιμα καὶ λυσιτελῆ κατὰ πάντα τρόπον ἐκπορίζειν ἐπιποθεῖ·
ὡς οἱ Νώχου ἔγγονοι πᾶσαν τὴν οἰκουμένην ἐπῴκησαν.
πεφανέρωκεν γὰρ ἡμῖν διὰ πάντων τῶν προφητῶν, ὅτι οὕτε θυσιῶν οὔτε ὁλοκαυτωμάτων οὔτε προσφορῶν χρῄζει, λέγων ὅτε μέν:
γῆ Σενπελαίας, βορρᾶ γῆ Πανᾶτος ἀπηλιώτου ποταμός, λιβὸς Ἀραμείους, ἢ οἳ ἂν ὦσι γείτονες πάντων πάντοθεν. ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς
ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις ὁ πριάμενος. Ἑρμίας ὁ
χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα.
The Greek word γόνυ (lemma: gonu) means 'knee' and is used in various contexts, including kneeling in supplication or worship. It appears in the New Testament in passages related to prayer and humility, such as Luke 22:41 and Philippians 2:10. The term is built from the root associated with physical kneeling and metaphorical submission.
γόνυ, γύνατος, τό, [fr. Hom. down], the knee: Heb. xii. 12; τιθέναι τὰ γόνατα to bend the knees, kneel down, of persons supplicating: Lk. xxii. 41; Acts vii. 60; ix. 40; xx. 36; xxi. 5; of [mock] worshippers, Mk. xv. 19, so also προσπίπτειν τοῖς γόνασί twos, Lk. ν. 8 (of a suppliant in Eur. Or. 1332); κάμπτειν τὰ γόνατα to bow the knee, of those worshipping God or Christ: τινί, Ro. xi. 4; πρός twa, Eph. iii. 14; reflexively, γόνυ κάμπτει τινί, fo i.e. in honor of one, Ro. xiv. 11 (1 K. xix. 18) ; ἐν ὀνόματι ᾿Ιησοῦ, Phil. ii. 10 (Is. xlv. 28).
γόνυ (gonu) — a knee.
γόνῠ, τό,
genitive γόνατος, Epic dialect and Ionic dialect γούνατος (for γόνϝατος) [Refs 8th c.BC+]: plural nominative
__A γούνατα [Refs 8th c.BC+]; also Epic dialect genitive γουνός (explanation as for γόνυος by Hdn.Gr.2.768, [Refs 8th c.BC+]:—Aeolic dialect accusative plural γόνα [Refs 7th c.BC+]
__E has γουνάτων [Refs] accusative plural was read by [Refs 5th c.AD+]:—knee, γόνυ γουνὸς ἀμείβων [Refs 8th c.BC+]: frequently of clasping the knees in earnest supplication, ἥψατο γούνων [Refs 5th c.BC+]; ποτὶ (variant{περὶ}) or ἀμφὶ γούνασί τινος χεῖρας βαλεῖν [Refs 8th c.BC+]; ἐς γούνατά τινι or τινος πεσεῖν [Refs 5th c.BC+]; γόνυ τινός or πρὸς γόνυ προσπίπτειν[Refs] on my knees, [Refs 5th c.BC+]; πίπτειν πρὸς τὰ γ. τινος, tini, [Refs 8th…
γόνυ
gonu
of uncertain affinity; the "knee":--knee(X -l).
γόνυ, ατος, τό
n.n.
a knee
γόνυ gony 12x
the knee, Lk. 22:41; Heb. 12:12, et al.
γόνυ the ionic forms γούνατος, -ατι in Trag., but never γουνός, γουνί the knee, Lat. genu, Hom., etc.
ἅψασθαι γούνων to clasp the knees as a suppliant, Il.; so ἑλεῖν, λαβεῖν, γούνων id. Il.; τῶν γουνάτων λαβέσθαι Hdt.; περὶ or ἀμφὶ γούνασί τινος χεῖρας βαλεῖν Od.; ἀμφὶ γόνυ τινὸς πίπτειν Eur.; γούνων λίσσεσθαι to supplicate by [clasping] the knees, Hom.; ἄντεσθαι or λίσσεσθαι πρὸς τῶν γονάτων Eur.
of a sitting posture, γόνυ κάμψειν bend the knee so as to sit down, Il.:— ἐπὶ γούνασι on one's knees, of a child, id. Il.; πέπλον θεῖναι Ἀθηναίης ἐπὶ γούνασιν to lay it on her lap (as an offering), id. Il.; metaph., θεῶν ἐν γούνασι κεῖται, i. e. rests on their will and pleasure…
Read the full entry →Noun-NSN — Noun · nominative · singular · neuternominative — the one doing it — the subject.
Agrees with anything else marked singular neuter.
N-NSN Part of Speech: Noun Case: Nominative Number: Singular Gender: Neuter
12 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 12 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 12 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.
προσπεσόντες γὰρ ἀθρόοι τοῖς ἐκείνου γόνασιν ὡς κλοπῇ πάντες ἔνοχοι, ὃ μηδ’ εἰπεῖν θέμις ἐπ’ αὐτῶν, ἐδακρυρρόουν, ἱκέτευον, ἑαυτοὺς ἐξεδίδοσαν, ἑκούσιον δουλείαν ὑπισχνοῦντο, δεσπότην προσηγόρευον ἐκεῖνον, προβλήτους, οἰκότριβας, ἀργυρωνήτους, οὐδὲν…
καὶ Ἰώραμος μὲν εὐθὺς πεσὼν ἐπὶ γόνυ τὴν ψυχὴν ἀφῆκεν, Ἰηοῦς δὲ προσέταξε Βαδάκῳ τῷ τῆς τρίτης μοίρας ἡγεμόνι ῥῖψαι τὸν Ἰωράμου νεκρὸν εἰς τὸν ἀγρὸν τὸν Ναβώθου ἀναμνήσας αὐτὸν τῆς Ἠλία προφητείας, ἣν Ἀχάβῳ τῷ πατρὶ αὐτοῦ τὸν Νάβωθον ἀποκτείναντι…
Ὑμεῖς οὖν οἱ τὴν καταβολὴν τῆς στάσεως ποιήσαντες ὑποτάγητε τοῖς πρεσβυτέροις καὶ παιδεύθητε εἰς μετάνοιαν, κάμψαντες τὰ γόνατα τῆς καρδίας ὑμῶν.
τοῦ καὶ Ταμᾶτος ὡς ἐτῶν … … κοντα μέσος μελίχρωος μακροπρόσωπος εὐθύρινος οὐλὴ ὑπὸ γόνυ δεξιόν. ἡ συνγραφὴ κυρία ἔστω πανταχῇ. Θενπετερμοῦθις Ἁτρήους μετὰ κυρίου τοῦ τῆς ἀδελφῆς μου
μετὰ κυρίου τοῦ ἑαυτῆς ἀνδρὸς Σώτου τοῦ Στοτοήτιος ὡς ἐτῶν εἴκοσι δύο οὐλὴ ὑπὸ γόνυ δεξιόν, Πανομιεῖ Πισάιτος τοῦ Σαταβοῦτος ὡς ἐτῶν πεντήκοντα οὐλὴ ὀφρύι δεξιᾷ πεπρακέναι αὐτῷ τὴν
τοῦ ἑαυτῆς ὁμοπατρίου καὶ ὁμομητρίου ἀδελφοῦ Πακύσιος ὡς ἐτῶν εἴκοσι πέντε οὐλὴι ὑπὸ τὸ γόνυ ἀριστερὸν Πνεφερῶτι Σαταβοῦτος ὡς ἐτῶν τριάκοντα οὐλὴι πήχει ἀριστερῶι ὑπτίωι πεπρακέναι αὐτῶι Πνεφερῶτι τὸν
The Greek word κάμπτω (i.e., *kampto*) means to bend or bow, particularly in relation to the knee. It is used in the New Testament to describe acts of worship or submission, as seen in Romans and Philippians. The word is built from a root meaning to curve or bend, and it can also imply a metaphorical bending, such as humbling oneself.
κάμπτω,
[in LXX chiefly for כּרע, IV Ki 1:13, II Ch 29:29, Is 45:24(23), al.;]
to bend, bow: c. acc. rei, γόνυ, τὰ γ.; c. dat. pers., τῇ Βάαλ, Ro 11:4(LXX); πρὸς τ. πατέρα, Eph 3:14; by meton., πᾶν γόνυ for πᾶς, Ro 14:11(LXX), Phl 2:10 (cf. ἀνα-, συν-κάμπτω).†
κάμπτω; fut. κάμψω; 1 aor. ἔκαμψα: a. to bend, bow: τὸ γόνυ (and τὰ γούνατα), the knee (the knees), used by Hom. of those taking a seat or sitting down to rest (Il. 7,118; 19, 72); in bibl. Grk. with dat. of pers. to one i.e. in honor of one, in religious veneration; used of worshippers: Ro. xi. 4 and 1 K. xix. 18 (where for p12 foll. by ); πρός τινα, towards (unto) one, Eph. iii. 14. b. reflexively, to bow one’s self: κάμψει πᾶν γόνυ ἐμοί, shall bow to me (in honor), i. e. every one shall worship me, Ro. xiv. 11 (fr. Is. xlv. 23); ἐν τῷ ὀνόματι Ἰησοῦ, in devout recognition of the name (of κύριος) which Jesus received from God, Phil. ii. 10 [ef. W. 390 (365); Bp. Lghtft., Meyer, in lov.; also ὄνομα, esp. sub fin. Comp.: ava-, συγικάμπτω |.
κάμπτω. P Tebt II. 3978 (A.D. 198) κεκαμμένον δάκτυλον μικρὸν χειρὸς ἀριστερᾶς, ““« bent little finger on the left hand,” , κανὼν similarly CPR I. 170% (A.D. 97-117), P Oxy X. 12874 (early i1i/A.D.) καμψάντων (gen. abs.) ἐπὶ βορ(ρᾶν), 70.15 καμψάντῶν ἐπ᾽ ἀπηλ(ιώτην). “ay. For this crasis, as in Mk 578, 656, Ac 515, cf. PSI IV. 2869 (iii/iv A.D.) ἵνα κἂν ἐγὼ εἰδῶ, P Oxy XII. 1593 δ. (iv/a.p.) οὐκ[ἐϊδήλωσάς μοι κἂν περὶ τῆς ὁλοκληρίας ὑμῶν... κἂν νῦν, ἄδελφε, πάντα ὑπερθέμενος ἀντίγραψόν μοι KTA. See also P Rein 52° (iii/iv A.D.) ὑμεῖς δὲ ἠμελήσατε ἴσως οὐ καλῷ συνειδότι χρώμενοι" ὃ κἂν νῦν ποιήσατε KTA., ‘but you have neglected to do it perhaps because you have not a good conscience: do it now at least,’’ etc. (cf. Archiv iii. p. 527f.). On the intensive force of κἄν, as distinguished from the simple καί, cf. Jannaris Gr. ὃ 598. Kava. See F. C. Burkitt Syrzac Forms, pp. 18f.…
Read the full entry →κάμπτω (kamptō) — to bend/bow.
κάμπτω,
future κάμψω [Refs 8th c.BC+]: aorist 1 ἔκαμψα [Refs 8th c.BC+]:—passive, future καμφθήσομαι [Refs 1st c.AD+]: aorist ἐκάμφθην [Refs 5th c.BC+]: perfect infinitive κεκάμφθαι [Refs 5th c.BC+], participle κεκαμμένος [Refs 5th c.BC+]. (Cogn. with Lithuanian ka[mtilde]p-as 'corner', ku[mtilde]p-as 'curved', and probably Latin campus):—bend, curve, ὄφρα ἴτυν κάμψῃ that he may bend it into a chariot-rail, [Refs 8th c.BC+]. bend the knee so as to sit down and rest, φημί μιν ἀσπασίως γόνυ κάμψειν [Refs 8th c.BC+]; οὐ κάμπτων γόνυ, i.e. never resting, [Refs 4th c.BC+]; ἄσμενός τἂν.. κάμψειεν γόνυ[Refs 5th c.BC+]; then κάμπτειν alone, sit down, rest,[Refs 5th c.BC+]; also γόνυ κ. bend the knee in worship, [LXX]:—passive, bend oneself, opposed to ἐκτείνεσθαι, [Refs 5th c.BC+]; ἡ κεκαμμένη (i.e. γραμμή) a bent line, [Refs 4th…
Read the full entry →κάμπτω
kampto
apparently a primary verb; to bend:--bow.
κάμπτω
v.
I bend, bow
κάμπτω kamptō 4x
trans. to bend, inflect the knee, Rom. 11:4; Eph. 3:14 intrans. to bend, bow, Rom. 14:11; Phil. 2:10*
κάμπτω lengthd. from Root ΚΑΜΠ, v. καμπή to bend, curve, ὄφρα ἰτὺν κάμψηι that he may bend it into a chariot-rail, Il.; γόνυ κ. to bend the knee so as to sit down and rest, id. Il.; οὐ κάμπτων γόνυ, i. e. never resting, Aesch.; so, κ. κῶλα Soph.; then, κάμπτειν alone, to sit down, rest, id. Soph.;—also, γόνυ κ. to bend the knee in worship, NTest.
to turn or guide a horse or chariot round the turning-post (καμπή II); hence, of the horse or chariot, κάμψαι διαύλου θάτερον κῶλον πάλιν to double the post (καμπτήρ) and return along the second half of the δίαυλος, Aesch.; κάμπτοντος ἵππου as the horse was turning, Soph.:—metaph., κ. βίον to make the last turn in the course of life, id. Soph.; κ. βίου τέλος Eur.
Read the full entry →Verb-AAS-3S — Verb · aorist · active · subjunctive · third person · singularaorist active subjunctive — a completed action, viewed as a whole.
V-AAS-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Subjunctive Person: third Number: Singular
bo.
See ARCHERY.
Bow
The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly “copper”) are mentioned (2 Sam. 22:35;
(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground.
A weapon much used in ancient times, both for hunting and for war. It was made of wood, horn, or steel, Ge 27:3 Ps 18:34; and the foot was sometimes used in bending it. It was carried in a case, when not used, Hab 3:19. The Benjamites were celebrated for their skill in the use of this weapon, 1Ch 12:2 2Ch 14:8 17:17. See ARMS. The phrase, "a deceitful bow," to which the people of Israel are compared, Ps 78:57 Ho 7:16, means an ill-made or twisted bow, which does not shoot the arrow as it is aimed. In
4 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 4 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
The Greek word ἐπουράνιος (i.e., *epouranios*) means 'heavenly' or 'in heaven.' It is built from the roots for 'above' and 'sky.' The term covers a range of meanings related to heavenly beings, realms, or characteristics, appearing in contexts like Philippians 2:10 and Hebrews 12:22. Notably, Liddell-Scott mentions a plural form referring to heavenly beings, while Thayer emphasizes its divine nature.
ἐπουράνιος, -ον
(< οὐρανός),
[in LXX: Ps 68:14 (שַׁדַּי), Da TH 4:23 A (שָׁמַיִם) II Mac 3:39, III Mac 6:28 7:6, IV Mac 4:11 AR, IV Mac 11:3 א* ;]
in or of heaven, heavenly (in Hom., of the Gods): οἱ ἐ., opp. to ἐπίγειοι and καταχθόνιοι, Phl 2:10; to χοϊκός, I Co 15:48, 49; σώματα (v. Lft., Col., 376), I Co 15:40; βασιλεία, II Ti 4:18; παπρίς, He 11:16; Ἱερουσαλήμ, He 12:22; κλῆσις (cf. Lft. on Phl 3:14), He 3:1; τὰ ἐ., He 8:5 9:23; opp. to ἐπίγειος, Jo 3:12; id., of the heavenly…
ἐπ-ουράνιος, -ον, (οὐρανός), prop. existing in or above heaven, heavenly ; 1. existing in heaven: 6 πατὴρ ἐπουpanos, i. e. God, Mt. xviii. 85 Ree. (θεοί, θεός, Hom. Od. 17,484; Ll. 6, 131, ete.; 3 Mace. vi. 28; vii. 6); οἱ ἐπουράνιοι the heavenly beings, the inhabitants of heaven, (Leian. dial. deor. 4, 3; of the gods, in Theoer. 25, 5): of angels, in epp. to ἐπίγειοι and καταχθόνιοι, Phil. ii. 10 ; Ignat. ad Trall. 9, [ef. Polye. ad Philipp. 2]; σώματα, the bodies of the stars (which the apostle, ace. to the universal ancient conception, seems to have regarded as animate [cf. Bp. Lghtft. on Col. p. 376; Gfrérer, Philo ete. 2te Aufl. p. 349 sq.; Siegfried, Philo von Alex. p. 306; yet cf. Mey. ed. Heinrici ad loc.], cf. Job xxxviii. 7; Enoch xviii. 14 sqq.) and of the angels, 1 Co. xv. 40; ἡ βασιλεία ἡ ἐπουρ. (on which see p. 97), 2 Tim. iv. 18; substantially the same as ἡ πατρὶς ἡ…
Read the full entry →ἐπουράνιος. That this classical word (Ilomer, Plato) had survived in Hellenistic Greek outside the NT is shown by its occurrence in the Jewish text of the great Paris magical papyrus, P Par 5749 (ili/A.D.) (= Deissmann 24 Z, p. 252) καὶ σὺ λάλησον ὁποῖον ἐὰν ἧς ἐπεουράνιον ἢ ἀέριον εἴτε ἐπίγειον εἴτε ὑπόγειον ἢ καταχθόνιον --α passage which at once recalls the Pauline usage (Phil 2!°, Eph 2%, a/.), but is not a quotation from the Apostle. ‘‘The papyrus and St. Paul are both using familiar Jewish categories”’ (Deissmann wf s. p. 257 n.}). See also Kazbel 261°! (ii/A.D.)— κεῖται μὲν γαίῃ φθίμενον δέμας, ἡ δὲ δοθεῖσα ψυχή μοι ναίει δώματ᾽ ἐπουράνια.
ἐπουράνιος (epouranios) — heavenly.
ἐπουράνιος [ᾰ], ον,
Epic dialect η, ον [Refs 4th c.BC+]:— heavenly, in [NT+8th c.BC+]; ἡ ἐ. πορεία falsa lectio in [Refs 5th c.BC+]
2. plural, as substantive, οἱ ἐ., ={θεοί}, [Refs 3rd c.BC+]; opposed to ἐπίγειοι, [NT+2nd c.AD+]; τὰ ἐ., ={τὰ μετέωρα}, variant in [NT+5th c.BC+]
3. up to heaven, ἔπτατ᾽ ἐπουρανίη variant in [Refs 4th c.BC+]
ἐπουράνιος
epouranios
from 1909 and 3772; above the sky:--celestial, (in) heaven(-ly), high.
see GREEK for 1909
see GREEK for 3772
ἐπουράνιος, ον
Adj
heavenly, celestial
ἐπουράνιος epouranios 19x
heavenly, in respect of locality, Eph. 1:20; Phil. 2:10; τὰ ἐπουράνια, the upper regions of the air, Eph. 6:12; heavenly, in respect of essence and character, unearthly, 1 Cor. 15:48, 49; met. divine, spiritual, Jn. 3:12
ἐπουράνιος ἐπ-ουράνιος, ον in heaven, heavenly, Hom.
οἱ ἐπουράνιοι the gods above, Theocr.:— τὰ ἐπ. the phenomena of the heavens, Plat.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
hev'-'nz (shamayim; ouranoi): On the physical heavens see ASTRONOMY; WORLD. Above these, in popular conception, were the celestial heavens, the abode of God and of the hosts of angels (Ps 11:4; 103:19-21; Isa 66:1; Re 4:2; 5:11; compare Da 7:10), though it was recognized that Yahweh's presence was not confined to any region (1Ki 8:27). Later Judaism reckoned seven heavens. The apostle Paul speaks of himself as caught up into "the third heaven," which he evidently identifies with Paradise (2Co 12:2).
See HEAVENLY.
19 occurrences in the New Testament, rendered 6 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19 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
τούτοις συμβέβηκε μὴ τοῖς γηίνοις ἀλλὰ ταῖς ἐπουρανίοις ἐπιστήμαις τρέφεσθαι.
Τῷ μόνῳ θεῷ ἀοράτῳ, πατρὶ τῆς ἀληθείας, τῷ ἐξαποστείλαντι ἡμῖν τὸν σωτῆρα καὶ ἀρχηγὸν τῆς ἀφθαρσίας, δἰ οὗ καὶ ἐφανέρωσεν ἡμῖν τὴν ἀλήθειαν καὶ τὴν ἐπουράνιον ζωήν, αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων.
οὐδέν ἐστιν ἄμεινον εἰρήνης, ἐν ᾗ πᾶς πόλεμος καταργεῖται ἐπουρανίων καὶ ἐπιγείων.
r κυρίῳ μου ἀδελφῷ Ἀθανασίῳ, Δίδυμος. τὸν ἐπουράνιόν σου θεόν, οὕτωσνυμφεύσεις τὰ ἀρσενικά σου τέκνα, πρὸ πάντων χρεώστην με ἔχων τῆς μεγάλης
ὑμᾶς … καὶ μακροχρονιεῖν καὶ τέκνα … ἀπολαύσεως ἐκ θεοῦ δεδομένης τυχεῖν … καὶ ἐπουρανίου. μάρτυρα γὰρ καλῶ τὸν δεσπότην … ύομαι μετὰ τῶν δούλων ὑμῶν υἱῶν μου
ὁ ἅγιος ἡμῶν πατὴρ ἀνταποδίδωσιν ὑμῖν καὶ ἐν τῷ νῦν αἴωνι καὶ ἐν τοῖς ἐπουρανίοις. ὑγιαίνοντες διέλθατε .
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 ἐπίγειος (epigeios) is an adjective meaning 'earthly' or 'terrestrial,' derived from ἐπί (upon) and γῆ (earth). It describes things related to the earth, both physically and morally, and appears in several New Testament verses such as John 3:12 and Philippians 2:10. The lexicons note its use in various contexts, including a contrast with heavenly or underground elements.
* ἐπί-γειος, -ον
(< ἐπί, γῆ),
of the earth, earthly: τὰ ἐ., Jo 3:12 Phl 2:10 3:19 (anarth.); σώματα, I Co 15:40; οἰκία, II Co 5:1; σοφία, Ja 3:15 (Cremer, 153).†
ἐπίγειος. In striking resemblance to Phil 219 is the use of this word in the magic P Par 574°°4 (iii/A.D.) (= Deissmann LAE, p. 252 [) καὶ σὺ λάλησον ὁποῖον ἐὰν ἧς ἐπεουράνιον ἢ ἀέριον εἴτε ἐπίγειον εἴτε ὑπόγειον ἢ καταχθόνιον κτλ. The passage ‘‘is ποῖ a quotation from St. Paul,” but ‘‘the papyrus and St. Paul are both using familiar Jewish categories” (26. p. 257n.24). See also P Lond 461? (iv/a.D.) (=I. p. 70) ἵνα μοι ἣν ὑπήκοος πᾶς δαίμων οὐράνιος Kal αἰθέριος καὶ ἐπίγειος καὶ ὑπόγειος KTA., and Wiinsch 12) 41} (iii/A.D.) where ἔπίγειος is found in combination with οὐράνιος and x@dyios. In P Petr II. 8(c)!° (B.c. 246) ἐπίγεια, ‘ground-floor buildings,’ are contrasted with πύργος διώρυφος, ‘a tower of two stories” (see the Editor’s note). On the form see Mayser Gr. p.…
Read the full entry →ἐπίγειος (epigeios) — earthly.
ἐπίγειος, ον,
on or of the earth, terrestrial, [Refs 6th c.BC+]; opposed to ὑπόγειος, [Refs 3rd c.AD+]
2. creeping, of plants, [Refs 4th c.BC+], +others; but land-plants, opposed to water-plants, [Refs 4th c.BC+]; living on the ground, [ὄρνιθες], τετράποδα, [Refs]
3. neuter plural, ἐπίγεια ground-floor, opposed to πύργος διώρυφος, [Refs 3rd c.BC+]
II. substantive ἐπίγειον, τό, misspelling of ἐπίγυον, variant in [Refs 5th c.BC+]
ἐπίγειος
epigeios
from 1909 and 1093; worldly (physically or morally):--earthly, in
earth, terrestrial.
see GREEK for 1909
see GREEK for 1093
ἐπίγειος, ον
Adj
earthly
ἐπίγειος epigeios 7x
pr. on the earth, Phil. 2:10; earthly, terrestrial, Jn. 3:12; 1 Cor. 15:40; 2 Cor. 5:1; Phil. 3:19; earthly, low, grovelling, Jas. 3:15*
ἐπίγειος ἐπί-γειος, ον γέα, ῀ γῆ terrestrial, Plat.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
7 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἐν μὲν οὖν τοῖς νοητοῖς τὸ ἀκίνητον καὶ ἀπαθὲς ἐπιδείκνυται ἑβδομάς, ἐν δὲ τοῖς αἰσθητοῖς μεγάλην καὶ συνεκτικωτάτην δύναμιν, * * * οἷς τὰ ἐπίγεια πάντα πέφυκε βελτιοῦσθαι, σελήνης τε περιόδοις.
καθʼ ἕκαστον γὰρ εἶδος δένδρου παραβολὴν εἶπεν ἀπὸ ὑσσώπου ἕως κέδρου, τὸν αὐτὸν δὲ τρόπον καὶ περὶ κτηνῶν καὶ τῶν ἐπιγείων ἁπάντων ζῴων καὶ τῶν νηκτῶν καὶ τῶν ἀερίων·
Ὡς ταῦτα οὖν, φησίν, ἀδύνατά ἐστιν, οὕτω καὶ τὰ πνεύματα τὰ ἐπίγεια ἀδύνατά ἐστι καὶ ἀδρανῆ.
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 καταχθόνιος (katachthonios) is built from the prefix κατα- and χθών, meaning 'earth.' It refers to things that are subterranean or infernal, particularly relating to the realm of the dead or Hades. The New Testament uses it in Philippians 2:10, and it is associated with deities of the underworld in ancient texts.
* κατα-χθόνιος, -ον
(< χθών, the earth),
subterranean, under the earth (in cl., of the infernal gods): of the departed in Hades, opp. to ἐπουράνιος, ἐπίγειος, Phl 2:10.†
κατα-χθόνιος, -ov, (kara [see κατά, III. 3], χθών [the earth]), subterranean, Vulg. infernus: plur., of those who dwell in the world below, i. e. departed souls [ef. W. § 34, 2; but al. make the adj. a neut. used indefinitely; see Bp. Lehtft. in loc.], Phil. ii. 10. (Hom., Dion. H., Anthol., ete., Inserr.)
καταχθόνιος. OGTS 3821 (ii/A.p.)—an inscr. in which Aurelius Pacorus, King of Armenia, announces θ(εοῖς) κ(αταχθονίοις) that he has purchased a sarcophagus for his brother. Cf. such common formulae as C/G III. 425267 ἁμαρτ]ωλὸς ἔστ[ὼ θεοῖς κατα]χθονίοις, 425 3°% ἔστω ἱερόσυλος [θ]εοῖς οὐ[ρ]ανίοις καὶ καταχθονίοις, and the mention of ἄγγελοι καταχθόνιοι for the older ἀμφίπολοι χθόνιοι in A udollent 74} al.
καταχθόνιος (katachthonios) — subterranean.
καταχθόν-ιος, ον,
also η, ον [Refs 3rd c.BC+]:— subterranean, Ζεὺς καταχθόνιος, i.e. Pluto, [Refs 8th c.BC+]; of Pluto, Demeter, Persephone, and the Erinyes, [Refs 4th c.AD+] M.; = Latin Di Manes, [Refs]; κ.θεοί, = Latin Di Manes, frequently in sepulchral Inscrr., [Refs]
καταχθόνιος
katachthonios
from 2596 and chthon (the ground); subterranean, i.e. infernal
(belonging to the world of departed spirits):--under the earth.
see GREEK for 2596
καταχθόνιος, ον
Adj
under the earth, subterranean
καταχθόνιος katachthonios 1x
under the earth, subterranean, infernal, Phil. 2:10*
καταχθόνιος κατα-χθόνιος, ον subterranean, Ζεὺς καταχθόνιος, i. e. Pluto, Il.; δαίμονες κ. Dii Manes, Anth.
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
urth ('adhamah, 'erets, 'aphar; ge, oikoumene):
In a hilly limestone country like Palestine, the small amount of iron oxide in the rocks tends to be oxidized, and thereby to give a prevailing reddish color to the soil. This is especially the case on relatively barren hills where there is little organic matter present to prevent reddening and give a more blackish tinge.
'Adhamah (compare 'adham, "a man," and Adam) is from 'adham, "to be red," and is used in the senses: "earth" (Ex 20:24), "land" (Ps 105:35), a "land" or country (Isa 14:2), "ground" (Ge 4:11), "the earth" (Ge 7:4).
Earth
(1.) In the sense of soil or ground, the translation of the word adamah’. In Gen. 9:20 “husbandman” is literally “man of the ground or earth.” Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules’ burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.
(2). As the rendering of ’erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (
The term is used in two widely-different senses: (1) for the material of which the earth’s surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter. Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to…
In both Hebrew and Greek the same word is used to denote the earth as a whole, and a particular land. Only the context can enable us to decide in which of these senses it is to be taken in a given passage.
Thus in Mt 27:45 we might, so far as the original word is concerned, render either "there was darkness over all the land," or over all the earth. The expression "all the earth" is sometimes used hyperbolically for a large portion of it, Ezr 1:2. The word is used of the whole world, etc. In a moral sense, earthly is opposed to what is heavenly, spiritual and holy, Joh 3:31 1Co 15:47 Col 3:2
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.