Romans 16:5 — Word Study
N1904καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν.¶
BSAandkai theho atkata houseoikos [home, dwelling place] of themautos church.ekklēsia [assembly, community of believers] do greetaspazomai▸ EpenetusEpainetos△ theho belovedagapētos [dearly loved, cherished] of mine,egō whohos, hē iseimi▸ a firstfruitaparchē [firstfruits, initial harvest] <the>ho of AsiaAchaia foreis Christ.Christos [the Anointed One, Messiah]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| τὴν | the | Article, accusative, singular |
| κατ᾽ | at | Preposition |
| οἶκον | house | Noun, accusative, singular |
| αὐτῶν | of them | Personal pronoun, genitive, plural |
| ἐκκλησίαν.¶ | church. | Noun, accusative, singular |
| ἀσπάσασθε | do greet | Verb, aorist, middle deponent |
| Ἐπαίνετον | Epenetus | Noun, accusative, singular |
| τὸν | the | Article, accusative, singular |
| ἀγαπητόν | beloved | Adjective, accusative, singular |
| μου, | of mine, | Personal pronoun, first person, genitive |
| ὅς | who | Relative pronoun, nominative, singular |
| ἐστιν | is | Verb, present, active |
| ἀπαρχὴ | a firstfruit | Noun, nominative, singular |
| τῆς | <the> | Article, genitive, singular |
| Ἀσίας | of Asia | Noun, genitive, singular |
| εἰς | for | Preposition |
| Χριστόν.¶ | Christ. | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Greet also the church that meets at their house. Greet my beloved Epenetus, who was the first convert to Christ in the province of Asia. |
| KJV | Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. |
| ASV | and salute the church that is in their house. Salute Epænetus my beloved, who is the firstfruits of Asia unto Christ. |
| YLT | and the assembly at their house; salute Epaenetus, my beloved, who is first-fruit of Achaia to Christ. |
| WEB | Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. |
| BBE | And say a kind word to the church which is in their house. Give my love to my dear Epaenetus, who is the first fruit of Asia to Christ. |
Where they part company is ἀπαρχὴ — see How Translations Differ.
The main clause is supported by two noun phrases, each providing specific details about the subjects being greeted.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὅς
verbἀσπάζομαι
The sentence as the grammar sees it Open the tree ›
1 of 18 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 — Romans 16:5
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 — Final Greetings in Romansgenerated
Romans 16:5 highlights the importance of community and fellowship in the early church. Paul encourages the Roman believers to greet the church that meets in the house of Epenetus, who is noted as the first convert in Asia. This reflects the close-knit nature of the early Christian community, where homes served as places of worship and fellowship. The mention of Epenetus shows the significance of individual believers in the broader narrative of the church's growth and outreach, similar to the way Paul acknowledges others throughout this chapter, emphasizing their contributions to the faith.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Matthew 18:20 | For where two or three gather together in My name, there am I with them.” |
| 2 | 1 Corinthians 16:19 | The churches in the province of Asia send you greetings. Aquila and Prisca greet you warmly in the Lord, and so does the church that meets at their house. |
| 3 | Colossians 4:15 | Greet the brothers in Laodicea, as well as Nympha and the church that meets at her house. |
| 4 | Philemon 1:2 | to Apphia our sister, to Archippus our fellow soldier, and to the church that meets at your house: |
| 5 | Romans 16:8–12 | Greet Ampliatus, my beloved in the Lord. |
The Treasury of Scripture Knowledge — 14 references, hung on the phrase they belong to
The Key Word — ἀπαρχὴ, aparchēgenerated
The word ἀπαρχὴ (aparchē) means 'firstfruits' and is used in both agricultural and spiritual contexts. It signifies the first portion of a harvest that is offered to God, representing the whole that follows.
In this verse, it refers to Epenetus as the first convert in Asia, illustrating his significant role in the early church. The noun is in the nominative case, indicating that Epenetus is the subject of the description, emphasizing his importance in the Christian community.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations are largely consistent, with the Berean Standard Bible using greet for ἀσπάσασθε, while the KJV opts for salute. Both terms convey a sense of greeting or honoring others.
The word ἀπαρχὴ is rendered as firstfruits in the KJV and firstfruit in the ULB, showing a slight variation in emphasis but maintaining the core meaning of Epenetus being the initial convert.
Sentence Structuregenerated
The main verb in this verse is ἀσπάσασθε, do greet, which governs the greeting of both the church and Epenetus. The structure includes a noun phrase for the church and a noun phrase for Epenetus, indicating two distinct subjects of the greeting.
The sentence is built around the imperative verb, with the church and Epenetus as the direct objects receiving the action of the greeting. This reflects a common structure in Greek where the main action is emphasized through the imperative form.
Septuagint Backgroundgenerated
ἐκκλησία is a term used in the Septuagint to translate the Hebrew word for assembly, indicating a gathering of people for worship. It carries the same meaning in the New Testament, where it refers to the Christian community.
ἀπαρχὴ also appears in the Septuagint, often associated with offerings to God, highlighting its significance in both agricultural and spiritual contexts.
In plain words — the whole versegenerated
Romans 16:5 shows Paul instructing the Roman believers to greet the church that meets in Epenetus's house. Epenetus is recognized as the first convert to Christ in Asia, emphasizing his important role in the early church.
Frequently Asked Questionsgenerated
Epenetus is mentioned by Paul as the first convert to Christ in Asia, indicating his significance in the early Christian community.
Being the first convert signifies that Epenetus was among the earliest followers of Christ in that region, setting a precedent for others to believe.
Paul mentions the church in Epenetus's house to highlight the importance of home gatherings in the early church, where believers would come together for worship and fellowship.
The term 'firstfruits' signifies the initial offering to God, representing the beginning of a harvest, and in this context, it emphasizes Epenetus's role as a pioneer in the faith.
Reflection Questionsgenerated
- How can I show appreciation for those who have influenced my faith, like Epenetus did for others?
- What role does my home play in my faith community, and how can I use it to welcome others?
- In what ways can I support new believers in their journey, following Epenetus's example?
- How does recognizing early converts like Epenetus encourage me in my own faith?
The early church on this verse — how the Fathers read it
Early church fathers comment on Romans 16:5, emphasizing the significance of Epenetus and the church in his home.
"Likewise greet the Church that is in their house." For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers.Early Church Fathers on Romans 16 →
"Salute my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ." I think that many even of those who have the appearance of being extremely good men, hasten over this part of the Epistle as superfluous,Early Church Fathers on Romans 16 →
Paul shows that a gathering of believers is called a “church.” Epaenetus was the firstborn of the church in Asia Minor. We learn from their names that all the people Paul greets were foreigners,Early Church Fathers on Romans 16 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Romans 16:5 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLikewise greet the church that is in their house,.... Which was either their own family, which might be somewhat large, and consisting entirely or chiefly of religious persons; for when they were in
Read John Gill on Romans 16 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLikewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
Read Robert Jamieson on Romans 16 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLikewise greet the church that is in their house; the word greet is supplied to fill up the sense: q.d. Declare my goodwill to them, and desires of their welfare. You have the same salutations, ; and the like in . By the church in their house, is generally understood, their family or household; which he calls a church, because of the godly order and religious worship that was exercised amongst them. May Aquila and Priscilia be a pattern unto other housekeepers; may the families of Christians be every where as little churches. The house of George, prince of Anhalt, for the good and godly order therein observed, was said to be, as well a church as a court. There are some that think, that by…
Read Matthew Poole on Romans 16 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments5 Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ. Ver. 5. The church that is in their house] The house of George Prince of Anhalt, for the good orders therein observed, is said to have been Ecclesia, Academia, Curia. the church, the university and the government. The first fruits of Achaia] The first that received the gospel there. A singular commendation, a sweet happiness. God’ s soul hath desired such first ripe fruits, Micah 7:1, such primroses.
Read John Trapp on Romans 16 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(5) The church that is in their house.—A party of Christians seem to have been in the habit of meeting in the house of Aquila and Priscilla for purposes of worship at Rome, as previously at Ephesus (1 Corinthians 16:19). Similar instances may be found in Acts 12:12; Colossians 4:15; Philemon 1:2. Salute.—The same word in the Greek is translated indifferently by “salute” and “greet,” an unnecessary caprice. Firstfruits of Achaia.—For “Achaia” we ought certainly to read “Asia”—i.e., the Roman province of Asia, a broad strip of territory including the whole western end of the peninsula of Asia Minor, from the Propontis in the north, to Lycia in the south. Ephesus was the capital, and the seven…
Read Charles John Ellicott on Romans 16 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 5. The Church that is in their house.] In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, Matthew 16:28. Epenetus-the first fruits of Achaia] In 1 Corinthians 16:15, the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans. - Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or…
Read AdamClarke on Romans 16 →CambridgeThe Cambridge Bible for Schools and Colleges5. the church that is in their house] Their house at Rome, like their house at Corinth, (1 Corinthians 16:19,) probably contained a large room (like the “Upper Room” at Jerusalem) which was devoted to Divine worship, and used by the Christians of the neighbouring district, who thus formed a “Church,” or assembly, which itself was an organic part of the main “Church at Rome.” No doubt the whole Roman community had a central meeting-chamber, probably of the same kind, (indeed Aquila’s may have been this central chamber,) in which e.g. this Epistle would be read.—Bingham (Antiquities, Bk. VIII. ch. i.) collects the allusions to Christian places of assembly in the first century. He makes it…
Read Cambridge on Romans 16 →Albert Barnes1798–1870Barnes' Notes on the BibleThe church that is in their house - Aquila and Priscilla are mentioned Acts 18:26 as having received “Apollos” into their family, to instruct him more perfectly. The church in their house is also mentioned 1 Corinthians 16:19.
Read Albert Barnes on Romans 16 →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
Greet also the church that meets at their house. Greet my beloved Epenetus, who was the first convert to Christ in the province of Asia.
Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ.
Greet also the church that meets at their house. Greet my beloved Epenetus, who was the first convert to Christ in Achaia.
Also greet the church in their house. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia.
Tyndale line
Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
and salute the church that is in their house. Salute Epænetus my beloved, who is the firstfruits of Asia unto Christ.
and salute the church that is in their house. Salute Epaenetus my beloved, who is the firstfruits of Asia unto Christ.
Likewise greet the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Achaia to Christ.
Likewise greete the Church that is in their house. Salute my beloued Epenetus, which is the first fruites of Achaia in Christ.
Strictly literal
and the assembly at their house. Salute Epaenetus, my beloved, who is [the] first-fruits of Asia for Christ.
and the assembly at their house; salute Epaenetus, my beloved, who is first-fruit of Achaia to Christ.
and the assembly at their house; greet Epaenetus, my beloved, who is first-fruit of Achaia to Christ.
Greet the church that is in their house. Greet Epaenetus my beloved, who is the firstfruit of Asia to Christ.
From the Latin
And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
Simplified
Please also give my greetings to the church that meets in their home. Pass on my best wishes to my good friend Epaenetus, the first person to follow Christ in the province of Asia.
And say a kind word to the church which is in their house. Give my love to my dear Epaenetus, who is the first fruit of Asia to Christ.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
et domesticam ecclesiam eorum. Salutate Epænetum dilectum mihi, qui est primitivus Asiæ in Christo.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܒܘ ܫܠܡܐ ܠܥܕܬܐ ܕܐܝܬ ܒܒܝܬܗܘܢ ܫܐܠܘ ܒܫܠܡܐ ܕܐܦܢܛܘܣ ܚܒܝܒܝ ܐܝܢܐ ܕܐܝܬܘܗܝ ܪܫܝܬܐ ܕܐܟܐܝܐ ܒܡܫܝܚܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν.¶
The standard critical text of the New Testament.
καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν.¶
The previous edition, still widely cited.
καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν.¶
The Society of Biblical Literature edition, freely licensed.
καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν.¶
An independent critical text built from the oldest witnesses then known.
καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν.¶
A recent critical edition following documentary evidence closely.
καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς — εἰς Χριστόν.¶
The reading of the majority of surviving manuscripts.
καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν.¶ ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς — εἰς Χριστόν.¶
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| Ἀσίας of Asia | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Romans 16:5
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
κατά (kata) is a preposition used with the genitive and accusative cases, primarily meaning 'down' or 'against.' It indicates direction, motion, or relation, appearing in various contexts such as 'down from' (e.g., Mt 8:32) and 'against' (e.g., Mk 9:40). The word also conveys meanings like 'throughout' and 'according to.' Lexicons note its frequent use in the New Testament, with some variations in application.
κατά (bef. a vowel κατ’, καθ’; on the freq. neglect of elision, v. Tdf., Pr., 95; WH, App., 146a),
prep. c. gen., acc.,
down, downwards.
C. gen. (WM, § 47, k; Bl., § 42, 2).
C. gen. rei, in local sense;
κατά, [on its neglect of elision before a vowel see Tf. Proleg. p. 95; cf. W. § 5, 1a.; B.10; WH. App. p. 1405], a preposition denoting motion or diffusion or direction from the higher to the lower; as in class. Grk., joined with the gen. and the acc. I. With the Genitive (W. § 47, k. p. 381 (357); [B. § 147, 20]); 1. prop. a. down from, down: κατὰ κατά 8 τοῦ κρημνοῦ, Mt. viii. 32; ΜΚ. v.13; Lk. viii. 33; κατέχεεν κατὰ τῆς κεφαλῆς (so that it flowed down from his head [οἷς W. 381 (357) note]; but it is more correct here to omit κατά with LT Tr WH; see καταχέω), Mk. xiv. 3; hence κατὰ κεφαλῆς (a veil hanging down from his head) ἔχων, 1 Co. xi. 4 ([Δ. V. having his head covered] cf. καταπέτασμα [or rather κάλυμμα (q. v.), but 566 ἔχω I. 1b.]). Ὁ. down upon (down into) anything: Acts xxvii. 14 [W. 381 (357) note!; ef. B.D. Am. ed. s. ν. Crete]; trop. 7 κατὰ βάθους πτωχεία reaching down…
Read the full entry →κατά, the favourite preposition of Polybius, by whom it is often used in place of ἐν, eis, and περί (Krebs Pra. p. 4), is also found with considerable variety of application in the NT, where it occurs 73 times c. gen., and 391 times c. acc. (cf. Proleg. p. 105). Brugmann (Awrze Vergletchende Grammazk, p. 479) considers that the earliest use of the word was “‘along ” something, so as to remain in connexion and contact with the object, and from this most of the senses found in the NT can be derived. I. (1) Turning to the construction c. gen. we find that the meaning ‘‘along” has passed into ‘‘down,” a usage not found in ΜΟΥ, in such passages as P Petr II. 18(26)!° (B.c. a ἐπιπεσὼν ἔτυπτεν [ad]t[o]v κατὰ τοῦ τραχήλου, Chest. τοῦ πνοήν: ἐξ Mt 8%, r Cor 114, 2 Cor 8%. (2) This in turn becomes ‘‘ against,” as in Mt τοῦδ, Mk 14°5, e.g. P Eleph 115 (B.c. 311-0) (= Se/ections, p. 4) ὅπου ἂν…
Read the full entry →κατά (kata) — according to.
κατά [κᾰτᾰ],
poetry καταί accusative to [Refs 2nd c.AD+]: preposition with genitive or accusative:— downwards.
__A WITH GEN.,
__A.I denoting motion from above, down from, βῆ δὲ κατ᾽ Οὐλύμποιο καρήνων, κατ᾽ Ἰδαίων ὀρέων, βαλέειν κ. πέτρης, [Refs 8th c.BC+]; καθ᾽ ἵππων ἀΐξαντε[Refs 5th c.BC+] — for κατ᾽ ἄκρης see.{ἄκρα}: Μοῖσα κ. στόματος Χέε νέκταρ [Refs 3rd c.BC+]
__A.II denoting downward motion,
__A.II.1 down upon or over, κ. Χθονὸς ὄμματα πήξας [Refs 8th c.BC+]; of the dying, κατὰ.. ὀφθαλμῶν κέχυτ᾽ ἀχλύς a cloud settled upon the eyes, [Refs]; φᾶρος κὰκ κεφαλῆς εἴρυσσε down over.. , [Refs 8th c.BC+]; [κόπρος] κ. σπείους κέχυτο.. πολλή [Refs]; ὕδωρ κ. Χειρός, see at {Χεί; μύρον κ. τῆς κεφαλῆς καταχέαντες} [Refs…
κατά
kata
a primary particle; (prepositionally) down (in place or time), in
varied relations (according to the case (genitive, dative or
accusative) with which it is joined):--about, according as (to),
after, against, (when they were) X alone, among, and, X apart, (even,
like) as (concerning, pertaining to touching), X aside, at, before,
beyond, by, to the charge of, (charita-)bly, concerning, + covered,
(dai-)ly, down, every, (+ far more) exceeding, X more excellent, for,
from ... to, godly, in(-asmuch, divers, every, -to, respect of), ...
by, after the manner of, + by any means, beyond (out of) measure, X
mightily, more, X natural, of (up-)on (X part), out (of every), over
against, (+ your) X own, + particularly, so, through(-oughout,
-oughout every), thus, (un-)to(-gether, -ward), X uttermost,
where(-by), with. In composition it retains many of these
κατά
Prep.
down from, against, according to, throughout, during
κατά kata 473x
down from, Mt. 8:32; down upon, upon, Mk. 14:3; Acts 27:14; down into; κατὰ βάθους, profound, deepest, 2 Cor. 8:2; down over, throughout a space, Lk. 4:14; 23:5; concerning, in cases of pointed allegation, 1 Cor. 15:15; against, Mt. 12:30; by, in oaths, Mt. 26:63; with an acc. of place, in the quarter of, about, near, at, Lk. 10;32; Acts 2:10; throughout, Read the full entry →
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
480 occurrences in the New Testament, rendered 48 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 473 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
ἡ δ’ ἀρχή, καθάπερ ἔφην, ἐστὶ θαυμασιωτάτη κοσμοποιίαν περιέχουσα, ὡς καὶ τοῦ κόσμου τῷ νόμῳ καὶ τοῦ νόμου τῷ κόσμῳ συνᾴδοντος καὶ τοῦ νομίμου ἀνδρὸς εὐθὺς ὄντος κοσμοπολίτου πρὸς τὸ βούλημα τῆς φύσεως τὰς πράξεις ἀπευθύνοντος, καθ’ ἣν καὶ ὁ σύμπας…
ἀλλʼ ἐπειδὴ μείζων ἦν ἡ τοῦδε τοῦ λόγου περιβολή, κατʼ αὐτὸν ἐκεῖνον χωρίσας ταῖς ἰδίαις ἀρχαῖς αὐτοῦ καὶ τῷ τέλει τὴν γραφὴν συνεμέτρησα·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
ἐπρίατο Πετεαρσεμθεὺς Πανοβχούνιος ὡς ἐτῶν μ χαλκοῦ τάλαντα δύο . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πετεαρσεμθεὺς ὁ ἀποδόμενος, ὃν ἐδέξατο Πετεαρσεμθεὺς ὁ πριάμενος. Ἑρμίας ὁ
ἐπρίατο Πακοῖβις Πατοῦτος ὡς ἐτῶν λ χαλκοῦ δραχμῶν τρισχιλίων . προπωληταὶ καὶ βεβαιωταὶ τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Νεχούτης καὶ ὁ σὺν αὐτῷ οἱ ἀποδόμενοι, ὃν ἐδέξατο Πακοῖβις
μελίχρως τετανὸς μακροπρόσωπος εὐθύριν χαλκοῦ δραχμὰς δισχιλίας καὶ διακοσίας . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην πάντων Πανοβχοῦνις ὁ ἀποδόμενος, ὃν ἐδέξατο Εὔνους ὁ πριάμενος. Ἑρμίας ὁ
οἶκος (oikos) primarily means a house or dwelling, but it also extends to refer to a household or family. In the New Testament, it is used in various contexts, including literal homes (Acts 2:2) and metaphorical uses such as the Church (1 Peter 2:5). The word can denote a sanctuary or temple, reflecting its broader significance in both Greek and Hebrew traditions.
οἶκος, -οῦ, ὁ,
[in LXX chiefly for בַּיִת, also for הֵיכָל, אֹהֶל, etc.;]
prop., a house, dwelling: Ac 2:2 19:16; c. gen. poss., Mt 9:6, 7, Mk 2:11, Lk 1:23, al.; c. gen. attrib., ἐμπορίου, Jo 2:16; προσευχῆς, Mt 21:13, al.; of a sanctuary (Hdt., Eur.): οἶ. τ. θεοῦ, of the tabernacle, Mt 12:4, al.; the temple, Mt 21:13, al.; metaph. of a city: Mt 23:38, Lk 13:35; of the body,
οἶκος, -ου, ὁ, [ef. Lat. views, Eng. ending -wich; Curtius § 95], fr. Hom. down; Sept. in numberless places for 13, also for ‘on a palace, mk a tent, ete.; 1. a house; a. strictly, an inhabited house [differing thus fr. δόμος the building]: Acts ii. 2; xix. 16; τινός, Mt. ix. 6 sq.; Mk. ii. 11; v. 38; Lk. i. 23, 40, 56; viii. 39, 41, εἴς. ; ἔρχεσθαι eis οἶκον, to come into a house (domum venire), Mk. iii. 20 (19); εἰς τὸν οἶκον, into the (i. 6. his or their) house, home, Lk. vii. 10; xv. 6; ἐν τῷ οἴκῳ, in the (her) house, Jn. xi. 20; ἐν οἴκῳ, at home, 1 Co. xi. 34; xiv. 35; of εἰς τὸν οἶκον (see eis, C. 2), Lk. ix. 61; κατ᾽ οἶκον, opp. to ἐν τῷ ἱερῷ, in a household assembly, in private, [R. V. at home; see κατά, II. 1 d.], Acts ii. 46; ν. 42; κατ᾽ οἴκους, opp. to δημοσίᾳ, in private houses, [A. V. from house to house; see κατά, II. 3 a.], Acts xx. 20; κατὰ τοὺς οἴκους εἰσπορευόμενος…
Read the full entry →οἶκος. As illustrating the NT conception of the otkos πνευματukds and the οἶκος τοῦ θεοῦ Thieme (p. 31) refers not only to the place which ‘‘the house of God” had in Jewish religion, but also to the ‘‘holy houses” of Greek antiquity, as preparing the way for the Christian usage (1 Tim 3}°, 1 Pet 417): see e.g. Magn 945 (ii/B.c.), where a certain Εὔφημος ἸΤαυσανίου νεωκόρος is praised for his liberality— eis T]O[v olk]Jov τὸν ἱερόν, 2. 1177 (Ist half ii/A.p.) τῷ ἱερῷ οἴκῳ τῶν ἐν Κλίδωνι, and Sy// 571 (-- 8 987)% (iv/B.c.), where mention is made of an οἶκος τεμένιος ἱερός in Chios. In Herodas i. 26 οἶκος τῆς θεοῦ refers to Aphrodite. From the fact that a tomb was often dedicated to a local deity, and hence became his ‘‘temple” or ‘‘home,” it is natural that οἶκος should be used in inscrr. in the sense of ““tomb,”’ as at Cibyra BCH ii. (1878), p. 610 f., and Magnesia Ζό. xviii. (1894) p.…
Read the full entry →οἶκος (oikos) — house: home.
οἶκος, ὁ,
house, not only of built houses, but of any dwelling-place, as that of Achilles at Troy (see. κλισία), [Refs 8th c.BC+]; of the Cyclops' cave, [Refs 8th c.BC+]; of a tent, [LXX]; οἶκον ἱκάνεται is coming home, [Refs 8th c.BC+]; εἰς or ἐς οἶκον [Refs 5th c.BC+]; οἱ κατ᾽ οἶκον[Refs 5th c.BC+]; ἐπ᾽ οἴκου ἀποχωρῆσαι go home wards, [Refs 5th c.BC+]; ἀπ᾽ οἴκου from home, [Refs]; compare οἰκία.
__b frequently omitted after εἰς or ἐν, see at {εἰς} [Refs 4th c.BC+]
2. room, chamber, [Refs 8th c.BC+]; dining-hall, ἑπτάκλινος οἶ. [Refs 5th c.BC+]; room in a temple, [Refs] frequently, = a single house, [Refs 8th c.BC+]; κλαυθμῶν τῶν ἐξ οἴκων domestic griefs, [Refs 5th c.BC+]; ἐς or πρὸς οἴκους, [Refs]; κατ᾽ οἴκους at home, within, [Refs 5th…
οἶκος
oikos
of uncertain affinity; a dwelling (more or less extensive, literal or
figurative); by implication, a family (more or less related, literally
or figuratively):--home, house(-hold), temple.
οἶκος, ου, ὁ
n.m.
a house, household
οἶκος oikos 114x
a house, dwelling, Mt. 9:6, 7; Mk. 2:1, 11; 3:20; place of abode, seat, site, Mt. 23:38; Lk. 13:35; met. a spiritual house or structure, 1 Pet. 2:5; meton. a household, family, Lk. 10:5; 11:17; a spiritual household, 1 Tim. 3:15; Heb. 3:6; family, lineage, Lk. 1:27, 69; 2:4; from the Hebrew, a people, nation, Mt. 10:6; 15:24
οἶκος οἶκος, ὁ, a house, abode, dwelling, Hom., Hes., etc.:— acc. οἶκον, ῀ οἶκόνδε, οἴκαδε, homeward, home, Od.; κατ᾽ οἴκους at home, within, Hdt.; κατ᾽ οἶκον Soph., etc: —ἐπ᾽ οἴκου ἀποχωρεῖν to go home wards, Thuc., etc.: ἀπ᾽ οἴκου from home, id. Thuc.
part of a house, a room, chamber, Od.: pl. οἶκοι for a single house, Lat. aedes, tecta, id. Od., attic
the house of a god, a temple, Hdt., Eur.
one's house, household goods, substance, Hom., etc.
a house, household, family, Od., etc.
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
113 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 114 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 890 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
αὔξων δὲ τὸν οἶκον πλήθει χρημάτων ἐξ ἁρπαγῆς καὶ βίας πρὸς ἡδονὴν καὶ λῃστείαν τοὺς ἐντυγχάνοντας παρακαλῶν διδάσκαλος αὐτοῖς ὑπῆρχε πονηρῶν ἐπιτηδευμάτων, καὶ τὴν ἀπραγμοσύνην, ᾗ πρότερον συνέζων οἱ ἄνθρωποι, μέτρων ἐπινοίᾳ καὶ σταθμῶν μετεστήσατο…
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ
καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου
δεδανεισμένος Ὥρωι ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-GPM — Personal pronoun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
P-GPM Part of Speech: Personal pronoun Case: Genitive Number: Plural Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5,561 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
19 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἐκκλησία (i.e., *ekklesia*) means an assembly or congregation, originally referring to a gathering of citizens called for public affairs. In the New Testament, it primarily denotes the Christian church, encompassing both local congregations and the broader body of believers. It is also used in the Septuagint for the assembly of Israel. The term reflects a progression from civic assembly to a spiritual community.
THERE are words whose history it is peculiarly interesting to watch, as they obtain a deeper meaning, and receive a new consecration in the Christian Church; words which the Church did not invent, but has assumed into its service, and employed in a far loftier sense than any to which the world has ever put them before. The very word by which the Church is named is itself an example—a more illustrious one could scarcely be found—of this progressive ennobling of a word.' For we have ἐκκλησία in three distinct stages of meaning—the heathen, the Jewish, and the Christian. In respect of the first, ἡ ἐκκλησία (ΞΞἔκκλητοι, Euripides, Orestes, ‘ Zezschwitz, in his very interesting Lecture, Profangrdcitét und Biblischer Sprachgeist, Leipzig, 1859, p. 5, has said excellently well, ‘ Das Christenthum wiire nicht als was es siegend iiber Griechenthum und Romerthum sich ausgewiesen, hitte es zu…
Read the full entry →ἐκκλησία, -ας, ἡ
(< ἐκ-καλέω),
[in LXX chiefly for קָהָל, otherwise for one of its cogn. forms ;]
prop., an assembly of citizens regularly convened (in Thuc., ii, 22, opp. to σύλλογος, a concourse): Ac 19:32, 39, 41.
In LXX of the assembly, congregation, community of Israel (De 4:10 23:2, al.): Ac 7:38, He 2:12 (LXX).
NT, esp. of an assembly or company of Christians, a (the) church;
of gatherings for worship: I Co 11:18 14:19, 34, 35;
ἐκκλησία, -as, 7, (fr. ἔκκλητος called out or forth, and this fr. ἐκκαλέω) ; prop. a gathering of citizens called out
ἐκκλησία. For the Biblical history of the word ἐκκλησία, which meant originally any public assembly of citizens summoned by a herald, it is sufficient to refer to Hort, Zhe Christian Ecclesia, p. τ ff. It is the LXX term fer the community of Israel, whether assembled or no. In the Gospels the word is confined to Mt 1618, 1817, where it denotes Christ's new ἐκκλησία, as distinguished from the old. Deissmann (ZAZ p. 112 ff.) has emphasized the significance of the fact that the Latin-speaking people of the West, to whom Christianity came, did not translate the word, but simply borrowed it, and cites an interesting bilingual inscr. of A.D. 103-4, found in the theatre of Ephesus, which refers to the gift by a Roman official of a silver image of Artemis (cf. Ac 19*4) and other statues—tva τίθηνται kat’ ἐκκλησίαν (cf. Ac 14%) ἐν τῷ θεάτρῳ ἐπὶ τῶν βάσεων, or, in the parallel text, z/a wt…
Read the full entry →ἐκκλησία (ekklēsia) — assembly.
ἐκκλησί-α, ἡ,
(ἔκκλητος) assembly duly summoned, less general than σύλλογος, [Refs 5th c.BC+]; applied to the Homeric Assemblies, [Refs 4th c.BC+]; to the Samian Assembly, [Refs 5th c.BC+]; to the Spartan, [Refs 5th c.BC+]; to the meeting of the Amphictyons at Delphi, [Refs 4th c.BC+]; at Athens, ἐ. κύριαι, opposed to σύγκλητοι, Arist.[Refs 2nd c.AD+]; κυρία ἐ., at Amorgos, [Refs]; ἐ. συναγείρειν, συνάγειν, συλλέγειν, ἀθροίζειν, call an assembly, [Refs 5th c.BC+]; ἐ. γίγνεται an assembly is held, [Refs 5th c.BC+]; ἐ. διαλύειν, ἀναστῆσαι, dissolve it, [Refs 5th c.BC+]; ἐ. ἀνεβλήθη was adjourned, [Refs 5th c.BC+]
Read the full entry →ἐκκλησία
ekklesia
from a compound of 1537 and a derivative of 2564; a calling out, i.e.
(concretely) a popular meeting, especially a religious congregation
(Jewish synagogue, or Christian community of members on earth or
saints in heaven or both):--assembly, church.
see GREEK for 1537
see GREEK for 2564
ἐκκλησία, ας, ἡ
n.f.
an assembly, congregation, church
ἐκκλησία ekklēsia 114x
a popular assembly, Acts 19:32, 39, 41; in NT the congregation of the children of Israel, Acts 7:38; transferred to the Christian body, of which the congregation of Israel was a figure, the Church, 1 Cor. 12:28; Col. 1:18; a local portion of the Church, a local church, Rom. 16:1; a Christian congregation, 1 Cor. 14:4
ἐκκλησία ἐκκλησία, ἡ, ἔκκλητος an assembly of the citizens regularly summoned, the legislative assembly, Thuc., etc.:—at Athens, the ordinary Assemblies were called κύριαι, the extraordinary being σύγκλητοι, ap. Dem.; ἐκκλ. συναγείρειν, συνάγειν, συλλέγειν, ἀθροίζειν to call an assembly, Hdt., etc.; ἐκκλ. ποιεῖν "to make a house, " Ar.; ἐκκλ. γίγνεται, καθίσταται an assembly is held, Thuc.; ἐκκλ. διαλύειν, ἀναστῆσαι to dissolve it, id. Thuc., etc.; ἀναβάλλειν to adjourn it, id. Thuc.
in NTest. the Church, either the body, or the place.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
church:
I. PRE-CHRISTIAN HISTORY OF THE TERM
II. ITS ADOPTION BY JESUS
III. ITS USE IN THE NEW TESTAMENT
1. In the Gospels
2. In Acts
3. In the Pauline Epistles
IV. THE NOTES OF THE CHURCH
1. Faith
2. Fellowship
3. Unity
4. Consecration
5. Power
V. ORGANIZATION OF THE CHURCH
1. The General and Prophetic Ministry
2. The Local and Practical Ministry
LITERATURE
The word "church," which is derived from kuriakos, "of or belonging to the Lord," represents in the English Versions of the Bible of the New Testament the Greek word ekklesia; Latin, ecclesia. It is with the signification of this word ekklesia as it meets us in the New Testament, and with the nature of the society which the word is there used to describe, that the present article is concerned.
I. Pre-Christian History of the Term.
Church
Derived probably from the Greek kuriakon (i.e., “the Lord’s house”), which was used by ancient authors for the place of worship.
In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the “Church of England,” the “Church of Scotland,” etc.
The derivation of the word is generally said to be from the Greek kuriakon (kuriakon) "belonging to the Lord." But the derivation has been too hastily assumed. It is probably connected with kirk , the Latin circus, circulus, the Greek kuklos (kuklos) because the congregations were gathered in circles. Ecclesia (ekklesia) the Greek word for church, originally meant an assembly called out by the magistrate, or by legitimate authority. It was in this last sense that the word was adapted and applied by the writers of the New Testament to the Christian congregation. In the one Gospel of St. Matthew the church is spoken of no less than thirty-six times as "the kingdom." Other descriptions or titles are hardly found in the evangelists. It is Christ’s household, (Matthew 10:25) the salt and light of the world, (
The Greek word translated church signifies generally an assembly, either common or religious; and it is sometimes so translated, as in Ac 19:32,39. In the New Testament it usually means a congregation of religious worshippers, either Jewish, as Ac 7:38, or Christians, as Mt 16:18 1Co 6:4. The latter sense is the more common one; and it is thus used in a twofold manner, denoting,
1. The universal Christian church: either the invisible church, consisting of those whose names are written in heaven, whom God knows, but whom we cannot infallibly know, Heb 12:23; or the visible church, made up of the professed followers of…
115 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 114 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 43 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
5, 2), καὶ τοὺς θλαδίας καὶ ἀποκεκομμένους τὰ γεννητικὰ τῆς ψυχῆς καὶ πόρνους τὴν ἑνὸς ἀρχὴν ἀποδιδράσκοντας, οἷς ἄντικρυς ἀπείρηται εἰς ἐκκλησίαν θεοῦ φοιτᾶν (Deut.
ἐπὶ τούτοις οὖν συγκαλεῖ τὸ πλῆθος εἰς ἐκκλησίαν ἀκουσόμενον ὧν ὁ θεὸς εἴποι πρὸς αὐτόν, καὶ συναθροισθέντων στὰς ἐπὶ ὑψηλοῦ τινος, ὅθεν ἔμελλον πάντες ἀκούσεσθαι, ὁ μὲν θεός, εἶπεν, ὦ Ἑβραῖοι, καθάπερ καὶ πρότερον εὐμενὴς προσεδέξατό με καὶ βίον τε…
λέγει: Ἐξομολογήσομαί σοι ἐν ἐκκλησίᾳ ἀδελφῶν μου, καὶ ψαλῶ σοι ἀνάμεσον ἐκκλησίας ἁγίων.
ἀξιῶ, πραιπόσιτε κύριε, ἀπραγμόνως ἃ ἀφήρπασέν μου παρασχεθῆναί μοι· διάκων γὰρ τετύχηκα τῆς καθολικῆς ἐκκλησίας. καὶ τούτου τυχὼν εἰσαεί σοι εὐχαριστήσω. διευτύχει. μετὰ τὴν ὑπατείαν Φλαουίων Σεργίου καὶ Νειγρεινιανοῦ
διάκονος καθολικῆς ἐκκλησίας ἀπὸ κώμης … Νικήτῃ Σαρμάτου ἐπιμελητῇ κάστρου τῆς … ἐπὶ τῆς παρελθούσης τετάρτης ἰνδικτίονος
τῇ θειοτάτῃ οἰκίᾳ διὰ Μαρίνου προνοητοῦ Αὐρήλιος Παμοῦν Μούιτος ἀπὸ ἐποικίου Κινήας διάκονος καθολικῆς ἐκκλησίας χαίρειν. ὁμολογῶ ἐσχηκέναι παρὰ σοῦ ἀπὸ λόγου τῆς συμπεφωνημένης πρὸς ἀλλήλους τιμῆς οἴνου διπλῶν
ἀσπάζομαι is a verb meaning to greet, welcome, or salute, often used in the context of expressing good wishes or taking leave. It can also imply a physical embrace or kiss, and is employed as a formal closing in letters. The New Testament frequently uses it in greetings, such as in Romans 16:16 and 1 Corinthians 16:20.
ἀσπάζομαι depon.,
[in LXX: Ez 18:7, Jg 18:15 (לְשָׁלוֹם שָׁאַל), Es 5:2, I Mac 7:29, al.;]
to welcome, greet, salute: c. acc. pers., Mt 5:47, Mk 9:15, Ac 21:7, al.; id. seq. ἐν φιλήματι, Ro 16:16, I Co 16:20, II Co 13:12, I Th 5:26, I Pe 5:14; τ. ἐκκλησίαν (Deiss., BS, 257),
ἀσπάζομαι ; [impf. ἠσπαζόμην] ; 1 aor. ἠἡσπασάμην ; (fr. σπάω with a intensive [q. y., but cf. ν᾽ ἀπιζθκ p. 1163 ; Curtius, Das Verbum, i. 324 sq.]; hence prop. to draw to one’s self [W. § 38, 7 fin.]; cf. doxaipw for σκαίρω. ἀσπαίpo for σπαίρω, ἀσπαρίζω for σπαρίζω) ; [fr. Hom. down]; a. with an acc. of the pers., to salute one, greet, bid welcome, wish well to, (the Israelites, on meeting and at parting, generally used the formula 7 DI7W); used of those accosting any one: Mt. x. 12; Mk. ix. 15; xv. 18; Lk. i. 40; Acts xxi. 19. of those who visit one to see him a little while, departing almost immediately afterwards: Acts xviii. 22; xxi. 7; like the Lat. sa/utare, our ‘pay one’s respects to,’ of those who show regard for a distinguished person by visiting him: Acts xxv. 13, (Joseph. antt. 1,19, 5;6,11,1). of those who greet one whom they meet in the way: Mt. v.47 (in the East even now…
Read the full entry →ἀσπάζομαι. The papyri have shown conclusively that this common NT word was the regular ¢erm. tech. for conveying the greetings at the end of a letter. Examples are BGU IV. 1079*f(A.D. 41) (= Selections, p. 40) ἀσπάζου Διόδωρον pler’] ἄλων (Δ ἄλλων)... ἀσπάζου ᾿Αρποχράτη[ν], 22. 11. 423!8f (ii/A.D.) (= Selections, p. 91) ἄσπασαι Καπίτων[α πο]λλὰ καὶ το[ὺς] ἀδελφούς [μ]ου καὶ Σιεϊρήνιϊ]λλαν καὶ τοὺς] φίλους [μ]ου, etc. As showing how much the absence of these greetings was felt, we may quote P Giss I. 787 (ii/A.D.) ἡ μικρά μου “Hpa8[o]is γράφουσα τῶι πατρὶ ἐμὲ οὐκ dorifeται κ[α]ὶ διὰ τί οὐκ οἶδα, and P Grenf I. ς 35: (iv/a.p.) ᾿Αλλοῦς πολλά σοι ἀπειλί(εῖ), ἐπὶ γὰρ πολλάκις γράψας καὶ πάντας ἀσπασάμενος αὐτὴν μόνον οὐκ ἠσπάσου. The use of the Ist pers. ἀσπάζομαι by Tertius in Rom 16*!, the only ex. of this exact formula in the NT, may be paralleled from P Oxy VII. 106775 (iii/A.D.) where…
Read the full entry →ἀσπάζομαι (aspazomai) — to pay respects to.
ἀσπάζομαι,
Epic dialect aorist ἀσπάσσατο[Refs]:—welcome kindly, greet, τινά[Refs 8th c.BC+]; μεγάλως ἠσπάζοντο αὐτόν received him with great joy, [Refs 5th c.BC+]: frequently with no modal word, [Refs 5th c.BC+]; especially as the common form on meeting, Στρεψιάδην ἀσπάζομαι[Refs 5th c.BC+]; πόρρωθεν ἀ. salute from a distance, [Refs 5th c.BC+]; πρόσωθεν αὐτὴν ἁγνὸς ὢν ἀ. I salute her at a respectful distance, i. e. keep away from her, [Refs 5th c.BC+]; ἀ. ταῖς κώπαις, of the saluting of ships, [Refs 1st c.AD+]; ἀ. τινὰ βασιλέα to hail or salute as king, [Refs 1st c.BC+] to bid the event welcome, [Refs 5th c.BC+]
Read the full entry →ἀσπάζομαι
aspazomai
from 1 (as a particle of union) and a presumed form of 4685; to enfold
in the arms, i.e. (by implication) to salute, (figuratively) to
welcome:--embrace, greet, salute, take leave.
see GREEK for 1
see GREEK for 4685
ἀσπάζομαι
v.
I greet, salute, pay my respects to
ἀσπάζομαι aspazomai 59x
to salute, greet, welcome, express good wishes, pay respects, Mt. 10:12; Mk. 9:15, et al. freq.; to bid farewell, Acts 20:1; 21:6; to treat with affection, Mt. 5:47; met. to embrace mentally, welcome to the heart of understanding, Heb. 11:13
ἀσπάζομαι to welcome kindly, bid welcome, greet, Lat. salutare, τινα Hom., etc.; as the common form on meeting, ἀσπάζομαί σε or ἀσπάζομαι alone, Ar.; πρόσωθεν αὐτὴν ἀσπ. I salute her at a respectful distance, i. e. keep away from her, Eur.:— also to take leave of, id. Eur., Xen.
to embrace, kiss, caress, Ar.; of dogs, Lat. blandiri, Xen.
of things, to follow eagerly, cleave to, Lat. amplector, ἀσπ. τὸν οἶνον Plat.
ἀσπ. ὅτι to be glad that, Ar.
Verb-ADM-2P — Verb · aorist · middle deponent · imperative · second person · pluralaorist middle deponent imperative — a completed action, viewed as a whole.
V-ADM-2P Part of Speech: Verb Tense: Aorist Voice: middle Deponent Mood: iMperative Person: second Number: Plural
57 occurrences in the New Testament, rendered 14 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 60 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
ἡ μὲν γὰρ εὐτέλειαν καὶ ὀλιγοδεΐαν καὶ ὅσον ἀναγκαῖον φιλαυστήρῳ καὶ σεμνῷ βίῳ διαφερόντως ἀσπάζεται, ἡ δὲ περιεργίαν καὶ πολυτέλειαν, ἃ χλιδῆς καὶ θρύψεως αἴτια γίνεται ψυχῇ καὶ σώματι, δι’ ὧν τὴν ὑπαίτιον καὶ θανάτου χαλεπωτέραν ζωὴν παρὰ τοῖς εὖ…
Ταῦτα τοῦ θεοῦ κρίναντος περὶ τῶν Σοδομιτῶν Ἅβραμος θεασάμενος τρεῖς ἀγγέλους, ἐκαθέζετο δὲ πρὸς τῇ δρυῒ τῇ Μαμβρῆ παρὰ τῇ θύρᾳ τῆς αὑτοῦ αὐλῆς, καὶ νομίσας εἶναι ξένους ἀναστὰς ἠσπάσατό τε καὶ παρʼ αὐτῷ καταχθέντας παρεκάλει ξενίας μεταλαβεῖν.
ταῦτά μου συμβουλευομένου καὶ διακρίνοντος ἐν τῇ κάρδίᾳ μου, βλέπω κατέναντί μου καθέδραν λευκὴν ἐξ ἐρίων χιονίνων γεγονυῖαν μεγάλην: καὶ ἦλθεν γυνὴ πρεσβῦτις ἐν ἱματισμῷ λαμπροτάτῳ, ἔχουσα βιβλίον εἰς τὰς χεῖρας, καὶ ἐκάθισεν μόνη καὶ ἀσπάζεταί με:…
τοὺς παρ … c … ἀσπάζεταί σε … ρ …δοῦς καὶ Μητρόβις καὶ Ἡρᾶς. οὐκ ἔπεμψα τὸ ἔσοπτρον διὰ τὸν
γράψω. τὰς ἅλως οὐ πάσας θλάσον ἐπὶ τοῦ παρόντος. μὴ οὖν ἄλλως ποιήσῃς. ἔρρωσο. ἀσπάζου Ἥρωνα καὶ Ὀρσενοῦφιν καὶ τοὺς ἐν οἴκῳ πάντας. ἔτους β Αὐτοκράτορος Καίσαρος Νερούα Τραιανοῦ
ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ εἰ ἀληθῶς λέγει. ἔρρωσο. ἀσπάζου τοὺς ἀδελφοὺς Λύκον καὶ … ν. Μεχεὶρ ιβ.
The Greek word Ἐπαίνετος (i.e., *Epainetos*) refers to Epaenetus, a Christian mentioned in Romans 16:5. It is derived from a root meaning 'to be praised' or 'praiseworthy.' The entries consistently identify it as a proper name without significant variation in meaning.
Ἐπαίνετος (Rec. -τός), -ου, ὁ
Epænetus, a Christian of Rome: Ro 16:5.†
᾿Ἐπαίνετος [so W. § 6,11. (cf. Chandler § 325); Ἔπαιvetos Rec T; see Tdf. Proleg. p. 103; Lipsius, Gram. Unters. p. 30 sq.; Roehl, Inserr. index iii.], (ἐπαινέω), του, 6, Epenetus, the name of a Christian mentioned in Ro. xvi. 5.
Ἐπαίνετος (Epainetos) — Epaenetus.
ἐπαιν-ετός, ή, όν,
to be praised, praiseworthy, laudable, [Refs 5th c.BC+]the object of praise, [Refs 4th c.BC+]: comparative, [Refs 1st c.AD+]. adverb -τῶς[Refs 1st c.BC+]
Ἐπαίνετος
Epainetos
from 1867; praised; Epaenetus, a Christian:--Epenetus.
see GREEK for 1867
Ἐπαίνετος, ου, ὁ
n.m.
Epaenetus
Ἐπαίνετος Epainetos 1x
Epaenetus, pr. name, Rom. 16:5*
Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
(praiseworthy), a Christian at Rome, greeted by St. Paul in (Romans 16:5) and designated as his beloved and the first-fruit of Asia unto Christ.
Saluted by Paul in his epistle to Rome, Ro 16:5, and called "the firstfruits of Achaia," that is, one of his first converts there. Many manuscripts and versions read Asia instead of Achaia.
laudable; worthy of praise
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.
ἑρμηνεύεται γὰρ Ἀβρὰμ „πατὴρ μετέωρος“, δι’ ἀμφοτέρων τῶν ὀνομάτων ἐπαινετός·
ἐπὶ λόγου. δραχμαὶ δ χειρογραφία Κάστορος. ὀβολοὶ ϛ καπήλου ἀξίωμα Ὀρσενούφιος καὶ ἄλλων εἰς Ἐπαίνετον. δραχμαὶ δ μηνὸς Σεβαστοῦ η ὁμολογία παραμονῆς Ἡρακλείδου Πατεροοῦτος πρὸς Στοττουῆτιν Πετεαρψενήσιος. ὀβολοὶ ϛ
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-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀγαπητός (*agapetos*) means 'beloved' or 'dear,' derived from the verb ἀγαπάω (*agapaō*). It is used in the New Testament to describe Jesus as beloved by God (e.g., Mt 3:17) and to refer to Christians as beloved among one another (e.g., Ro 1:7). The word also appears in various forms of address, highlighting its affectionate connotation.
ἀγαπητός, -ή, -όν
(< ἀγαπάω),
[in LXX chiefly for יָתִיד, יָדִיד;]
beloved (v. M, Pr., 221);
by God: of Christ, Mt 3:17; of men, Ro 1:7;
by Christians, of one another: I Co 4:14; freq. as form of address, I Co 10:14; opp. to ἐχθρός, Ro 11:28 (v. AR, Eph., 229; Cremer, 17; MM, VGT, s.v.).
ἀγαπητός, τή, -dv, (ἀγαπάω), beloved, esteemed, dear, favorite; (opp. to ἐχθρός, Ro. xi. 28): 6 vids μου (τοῦ Θεοῦ) ὁ ἀγαπητός, of Jesus, the Messiah, Mt. 111. 17 "Ayap fhere WH mrg. take ὁ dy. absol., connecting it with what follows]; xii. 18; xvii. 5; Mk. i. 11; ix. 7; Lk. iii. 22; ix. 35 (where Lmrg. T Tr WH ὁ ἐκλελεγμένος) ; 2 Pet. i. 17, cf. Mk. xii. 6; Lk. xx. 13; [cf. Ascensio Isa. (ed. Dillmann) vii. 23 sq.; viii. 18, 25,ete.]. dyaπητοὶ Θεοῦ [W. 194 (182 sq.) ; B. 190 (165)] is applied to Christians as being reconciled to God and judged by him to be worthy of eternal life: Ro. i. 7, οἵ. xi. 28; 1 Th. i. 4; Col. iii. 12, (Sept., Ps. lix. (Ix.) 7; evii. (eviii.) 7; exxvi. (exxvii.) 2, ἀγαπητοί σου and αὐτοῦ, of pious Israelites). But Christians, bound together by mutual love, are ἀγαπητοί also to one another (Philem. 16; 1 Tim. vi. 2); hence they are dignified with this epithet…
Read the full entry →ἀγαπητός. For the use of this characteristic NT designation in the Christian papyri, see for example the address of the muchdiscussed letter of Psenosiris P Grenf II. 73 (late iii/a.p.) (= Selections, p. 117), ᾿Απόλλωνι πρεσβυτέρῳ ἀγαπητῷ ἀδελφῷ ἐν K(upl)w χαίρειν. So P Lond 417} (c. Α.1.. 346) (ΞΞ 11. p. 299, Sevectéons, Ὁ. 123), P Heid 67 (iv/a.D.) (= Selections, p. 125) α΄. The word is also found in a horoscope of A.D. 20-50 addressed to a certain Tryphon—P Oxy II. 235°, Τρύφων ἀγᾳπετέ : he may of course have been a Jew— see on the fem. T'pvpatwa below.
ἀγαπητός (agapētos) — beloved.
ἀγαπ-ητός, ή, όν,
Doric dialect ἀγαπ-ᾱτός, ά, όν, that wherewith one must be content [Refs], hence of only children, μοῦνος ἐὼν ἀ.[NT+8th c.BC+]; ἀγαπητός· μονογενής, [Refs 4th c.BC+]
2. to be acquiesced in (as the least in a choice of evils), [Refs 5th c.BC+] —hence, ἀγαπητόν [ἐστι] one must be content, εἰ.., ἐάν.. [Refs 5th c.BC+]; with infinitive, [Refs]
II. of things, desirable, ἤθη[Refs 5th c.BC+]
II.2. of persons, beloved, ἀδελφὲ ἀγαπητέ[LXX]: in letters, as a term of address, [NT]
III. adverb -τῶς gladly, contentedly, [Refs 5th c.BC+]
III.2. just enough to content one, barely, scarcely, [Refs 5th c.BC+]
ἀγαπητός
agapetos
from 25; beloved:--(dearly, well) beloved, dear.
see GREEK for 25
ἀγαπητός, ή, όν
Adj
loved, beloved
ἀγαπητός agapētos 61x
beloved, dear; worthy of love
ἀγαπητός verb. adj. ἀγαπάω, beloved, of an only son, Hom., Dem.
of things, worthy of love, loveable, dear, Plat., etc.
to be acquiesced in (as the least in a choice of evils), ἀγαπητόν [ἐστι] one must be content, εἰ.., ἐάν.., id. Plat., Xen., etc.
adv. -τῶς, cheerfully, contentedly, Plat., Dem., etc.
just enough to content one, only just, barely, scarcely, Plat.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
be-luv'-ed, be-luv'-d' (agapetos): A term of affectionate endearment common to both Testaments; in the Old Testament found, 26 out of 42 times, in Solomon's So of Love. Limited chiefly to two Heb words and their derivatives: 'ahebh, "to breathe" or "long for," hence, to love, corresponding to the New Testament, agapao, "to prefer," i.e. a love based on respect and benevolent regard; dodh, "love," chiefly love between the sexes, based on sense and emotion, akin to phileo (Latin amare). Used occasionally, in their nobler sense, interchangeably, e.g. the former of a husband's love for his wife (De 21:15,16); twice of a lover (So 1:14,16), thus lifting the affection of the So of Solomon out of mere amorousness into the realm of the spiritual and possibly Messianic. Both words used of…
61 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 61 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 13 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.
ἀγαπητὸν οὖν ἐστιν ἀντιβῆναι καὶ μαχέσασθαι τῷ γένει τῆς ἐπιθυμίας.
νῦν γὰρ ἔστιν ἀνδρείως ἀγωνισαμένοις τὴν ἐλευθερίαν ἀπολαβεῖν, ἣν καὶ διʼ αὐτὴν ἅπασιν ἀγαπητὴν οὖσαν ὑμῖν ὑπὲρ ἐξουσίας τοῦ θρησκεύειν τὸ θεῖον ποθεινοτέραν εἶναι συμβέβηκεν.
Ταῦτα, ἀγαπητοί, οὐ μόνον ὑμᾶς νουθετοῦντες ἐπιστέλλομεν, ἀλλὰ καὶ ἑαυτοὺς ὑπομιμνήσκοντες: ἐν γὰρ τῷ αὐτῷ ἐσμὲν σκάμματι, καὶ ὁ αὐτὸς ἡμῖν ἀγὼν ἐπίκειται.
r τῷ ἀγαπητῷ ἀδελφῷ … Σανσνῶτι καὶ Ἀπο … τοῦ ἀδελφοῦ
r,ctr τῷ ἀγαπητῷ ἀδελφῷ ἄπα Παιηοῦ καὶ Παταβεὶτ πρεσβυτέροις Καλλιστος ἐν κυρίῳ θεῷ χαίρειν. γινώσκειν ὑμᾶς θέλομεν
r,ctr τοῖς παναγίοις ἀγαπητοῖς καὶ γλυκυτάτοις Παιηοῦτι πρεσβυτέρῳ καὶ Διοσκόρῳ καὶ Ἱέρακι καὶ … καὶ ἄπα Σουροῦ καὶ
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
Mine
The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, “He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.” These words illustrate ancient mining operations.
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-NSM — Relative pronoun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
R-NSM Part of Speech: Relative pronoun Case: Nominative Number: Singular Gender: Masculine
1,430 occurrences in the New Testament, rendered 60 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 1,407 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
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →Verb-PAI-3S — Verb · present · active · indicative · third person · singularpresent active indicative — an action in progress.
V-PAI-3S Part of Speech: Verb Tense: Present Voice: Active Mood: Indicative Person: third Number: Singular
2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ἀπαρχή (aparchē) means 'first fruits' or 'beginning of a sacrifice.' It is derived from the verb ἀπάρχομαι and is used in both literal and metaphorical contexts, particularly in the New Testament to refer to offerings to God and to describe Christians as the first fruits of creation. The term appears in various forms, including plural ἀπαρχαί, and has implications in discussions of resurrection and spiritual blessings.
ἀπ-αρχή, -ῆς, ἡ
(< ἀπάρχομαι, to make a beginning in sacrifice, offer first fruits),
[in LXX chiefly for תְּרוּמָה, רֵאשִׁית;]
the beginning of a sacrifice.
first fruits: τοῦ φυράματος (cf. Nu 15:20), Ro 11:16. Metaph., ἀ. τοῦ πνεύματος: Ro 8:23; of Christians: Ro 16:5, I Co 16:15, II Th 2:13 (WH, mg., R, mg., txt., ἀπ᾽ ἀρχῆς; v. Lft., Notes, 119 f.), Ja 1:18, Re 14:4; of Christ: I Co 15:20, 23 (Cremer, 117; MM, VGT…
ἀπ-αρχή, -ῆς, ἡ, (fr. ἀπάρχομαι : a. to offer firstlings or first-fruits; ὁ. to take away the first-fruits; cf. ἀπό in ἀποδεκατόω), in Sept. generally equiv. to Mw) ; the firstJruits of the productions of the earth (both those in a natural state and those prepared for use by hand), which were offered to God; ef. Win. R WB. s. ν. Erstlinge, [BB.DD. s. v. First-fruits]: ἡ ἀπαρχή sc. rod φυράματος, the first portion of the dough, from which sacred loaves were to be prepared (Num. xv. 19-21), Ro. xi. 16. Hence, in a transferred use, employed a. of persons consecrated to God, leading the rest in time: ἀπ. τῆς ’Ayaias the first person in Achaia to enroll himself as a Christian, 1 Co. xvi. 15; with εἰς Χριστόν added, Ro. xvi. 5; with a reference to the moral creation effected by Christianity all the Christians of that age are called ἀπαρχήτις (a kind of first-fruits) τῶν τοῦ θεοῦ κτισμάτων…
Read the full entry →ἀπαρχή. In P Tor I. αὐ}: 10 (8,6. 117) the word is used for ‘‘ legacyduty”: see Wilcken Ostv. i. p. 345 f., Archiv iii. p. 7 f., and Mitteis in Chvest. II. p. 421. In P Tebt II. 3161° (A.D. 99) καὶ μὴ ἀλλοτρίᾳ ἀπαρχῇ μηδὲ ὁμονυμίᾳ κεχρῆorat, the editors understand it of the ‘‘ entrance-fee ” paid by ephebi on enrolment in the Alexandrian demes, and suggest the same meaning for P Flor I. 5781 (a.p. 166) τοῦ παιδὸς ἀπαρχή, where, however, Vitelli refers it to ‘‘la tassa di successione,” and Wilcken (Chves¢. I. p. 168) regards the sense as still obscure. See also BGU I. 30 ἡ ἀπαρχὴ Μάρκου ᾿Αντωνίου Διοσκύρου, and 74. IV. 1150! (B.c. 11) ἀνακεκόμισται δὲ ἡ ᾿Οπώρα παρὰ τῆ(ς) ᾿Αρτέμιδ(ος) ds ἔδωκίεν) αὐτῇ ἐν ὑπί(αλλάγματι) ἀπαρχὰς δύο κατὰ δουλικ(ῶν) σωμάτων Δ. καὶ °E. οἵας καὶ ἔλαβεν. The editor (Schubart) compares P Tebt II. 316 and the note there (see above), but observes that the meaning…
Read the full entry →ἀπαρχή (aparchē) — firstfruits.
ἀπαρχή, ἡ,
mostly in plural ἀπαρχαί (compare ἄπαργμα):
1. beginning of a sacrifice, primal offering (of hairs cut from the forehead), ἀπαρχαὶ κόμης[Refs 5th c.BC+]; later, a banquet held on this occasion, [Refs 1st c.AD+]
2. firstlings for sacrifice or offering, first-fruits, ἁπάντων ἀπαρχαί[Refs 5th c.BC+]:—so also in singular, λείας ἀ.[NT+5th c.BC+]
3. metaphorically, ἀπαρχαὶ τῶν ἐμῶν προσφθεγμάτων[Refs 5th c.BC+]
4. tax on inheritances, [Refs]; tax paid by Jews, [Refs 1st c.AD+]
5. entrance fee, [Refs 1st c.AD+]
6. board of officials (compare {ἀπάρχης}), [Refs]
7. birth-certificate of a free person, [Refs 1st c.AD+]: perhaps metaphorically in [NT]
ἀπαρχή
aparche
from a compound of 575 and 756; a beginning of sacrifice, i.e. the
(Jewish) first-fruit (figuratively):--first-fruits.
see GREEK for 575
see GREEK for 756
ἀπαρχή, ῆς, ἡ
n.f.
the first-fruits
ἀπαρχή aparchē 9x
pr. the first act of a sacrifice; hence, the firstfruits, first portion, firstling, Rom. 8:23
ἀπαρχή from ἀπάρχομαι mostly in pl. ἀπαρχαί, the beginning of a sacrifice, the primal offering (of hairs cut from the forehead), Eur.
the firstlings for sacrifice, first-fruits, Hdt., attic:—metaph., ἀπαρχὴ τῆς σοφίας Plat.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
9 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 47 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.
τί δήποτε ἀπὸ τῶν καρπῶν, ἀλλ’ οὐκ ἀπὸ τῶν πρώτων καρπῶν φέρει τὴν ἀπαρχήν;
εἰ δέ τις θυσίαν οὐκ ἐπιτελῶν ἐπήνεγκε κατʼ εὐχὴν σεμίδαλιν, ταύτης ἀπαρχὴν μίαν ἐπιβάλλει τῷ βωμῷ δράκα, τὴν δὲ λοιπὴν οἱ ἱερεῖς πρὸς τροφὴν λαμβάνουσιν ἢ ἑψηθεῖσαν, ἐλαίῳ γὰρ συμπεφύραται, ἢ γενομένων ἄρτων.
Κατανοήσωμεν, ἀγαπητοί, πῶς ὁ δεσπότης ἐπιδείκνυται διηνεκῶς ἡμῖν τὴν μέλλουσαν ἀνάστασιν ἔσεσθαι, ἧς τὴν ἀπαρχὴν ἐποιήσατο τὸν κύριον Ἰησοῦν Χριστὸν ἐκ νεκρῶν ἀναστήσας.
απ … … … ων … … … φης τέταγμαι αὐτοῦ ἀπαρχη … … … … … … αυτου … … κοσμείου τοῦ καὶ Ἀλθαιέως, ἵνʼ
Γερμανικὸν ἐφηβευκέναι τὸ προκείμενον ἔτος καὶ εἶναι τῆς προκειμένης συμμ ορίας καὶ μὴ ἀλλοτρίᾳ ἀπαρχῇ μηδὲ ὁμωνυμίᾳ κεχρῆσθαι, τετελειωκέναι δὲ τὸν ἀπὸ βήματος χρηματισμὸν καὶ ἔχειν τὸ μεταδόσιμον, καὶ
Σεβαστὸν Γερμανικὸν ἐφηβευκέναι τὸ προκείμενον ἔτος καὶ εἶναι τῆς προκειμένης συμμορίας καὶ μὴ ἀλλοτρίᾳ ἀπαρχῇ μηδὲ ὁμωνυμίᾳ κεχρῆσθαι, τετελειωκέναι δὲ τὸν ἀπὸ βήματος χρηματισμὸν καὶ ἔχειν τὸ μεταδόσιμον, καὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
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
Ἀσία refers to Asia, specifically the Roman province that includes parts of modern-day Turkey, particularly its western region. The New Testament mentions it in several contexts, such as in Acts and 1 Peter. While most entries agree on its geographical scope, some detail the historical and administrative nuances of the term.
Ἀσία, -ας, ἡ,
Asia, the Roman province: Ac 2:9 6:9 16:6 19:1, 10, 22, 26 (M, Pr., 73), Ac 19:27 Ac 20:4, 16, 18 21:27 24:18 27:2, Ro 16:5, I Co 16:19, II Co 1:8, II Ti 1:15, I Pe 1:1, Re 1:4.†
᾿Ασία, -as, ἡ, Asia; 1. Asia proper, ἡ ἰδίως καλουμένη Agia (Ptol. 5,2), or proconsular Asia[often so called from the 16th cent. down; but correctly speaking it was a provincia co nsularis, although the ruler of it was vested with ‘proconsular power.’ The ‘Asia’ of the N. T. must not be confounded with the ‘ Asia proconsularis’ of the 4th cent.], embracing Mysia, Lydia, Phrycia and Caria [cf. Cic. pro Flac. ο. 27]: Acts vi. 9 [L om. Tr mrg. br.]; xvi. 6 sqq.; 1 Pet.i. 1; Rev.i.4; and, apparently, Acts xix. 26; xx. 16; 2Co. i. 8; 2 Tim.i.15,ete. Cf. Win. RW B.s. v. Asien; Stark in Schenkel i. p. 261 sq. ; [BB. DD. s. v. Asia; Conyb. and Howson, St. Paul, ch. viii. ; Wieseler, Chron. ἃ. apost. Zeit. p. 31 sqq.]- PB tN part of proconsular Asia, embracing Mysia, Lydia, and Caria, (Plin. h. n. 5, 27, (28) [al. 5, 1007) : Acts ii. 9. *Actavés, -οῦὔ, 6, a native of Asia, Asian, Asiatic: Acts…
Read the full entry →Ἀσία (Asia) — Asia.
Ἀσία [ᾰ],
Ionic dialect -ιη, ἡ, Asia, [Refs 5th c.BC+]:—adjective Ἀσιᾱνός, ή, όν, Asian, Asiatic, [Refs 5th c.BC+]. adverb -νῶς, ἑστιᾶν τινά[Refs 2nd c.AD+]:—feminine Ἀσιάς, άδος, and Ἀσίς, ίδος [the latter with ᾱ], frequently in [Refs 5th c.BC+] being required by the metre in [Refs 5th c.BC+]; also (i.e. κιθάρα), the Asian harp, [Refs 5th c.BC+]:—also Ἀσιάτης, Ἀσιᾶτις, Ionic dialect Ἀσιήτης, Ἀσιῆτις, [Refs 5th c.BC+]: Ἀσίηθεν, adverb from Asia, [Refs]
Ἀσία
Asia
of uncertain derivation; Asia, i.e. Asia Minor, or (usually) only its
western shore:--Asia.
Ἀσία, ας, ἡ
n.f.
roughly the western third of Asia Minor
Ἀσία Asia 18x
Asia, the Roman province, Acts 19:27
Ἀσία Asia, Hdt., attic.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
a'-shi-a (Asia): A Roman province embracing the greater part of western Asia Minor, including the older countries of Mysia, Lydia, Caria, and a part of Phrygia, also several of the independent coast cities, the Troad, and apparently the islands of Lesbos, Samos, Patmos, Cos and others near the Asia Minor coast (Ac 16:6; 19:10,27). It is exceedingly difficult to determine the exact boundaries of the several countries which later constituted the Roman province, for they seem to have been somewhat vague to the ancients themselves, and were constantly shifting; it is therefore impossible to trace the exact borders of the province of Asia. Its history previous to 133 BC coincides with that of Asia Minor of which it was a part. However, in that year, Attalus III (Philometer), king of Pergamos, bequeathed his kingdom to the Roman Empire. It…
Asia
Is used to denote Proconsular Asia, a Roman province which embraced the western parts of Asia Minor, and of which Ephesus was the capital, in Acts 2:9; 6:9; 16:6; 19:10,22; 20:4, 16, 18, etc., and probably Asia Minor in Acts 19:26, 27; 21:27; 24:18; 27:2. Proconsular Asia contained the seven churches of the Apocalypse (Rev. 1:11). The “chiefs of Asia” (Acts 19:31) were certain wealthy citizens who were annually elected to preside over the games and religious festivals of the several cities to which they belonged. Some of these “Asiarchs” were Paul’s friends.
(orient). The passages in the New Testament where this word occurs are the following; (Acts 2:9; 6:9; 16:6; 19:10,22,26,27; 20:4,16,18; 21:27; 27:2; Romans 16:5; 1 Corinthians 16:19; 2 Corinthians 1:8; 2 Timothy 1:15; 1 Peter 1:1; Revelation 1:4,11) In all these it may be confidently stated that the word is used for a Roman province which embraced the western part of the peninsula of Asia Minor and of which Ephesus was the capital.
One of the great divisions of the eastern continent, lying east of Europe. The Asia spoken of in the Bible is Asia Minor, a peninsula which lies between the Euxine or Black sea and the eastern part of the Mediterranean, and which formerly included the provinces of Phrygia, Cilicia, Pamphylia, Caria, Lycia, Lydia, Mysia, Bithynia, Paphlagonia, Cappadocia, Galatia, Lycaonia, and Pisidia. On the western coast were anciently the countries of Eolia, Ionia, and Doris, the names of which were afterwards retained, although the countries were included in the provinces of Mysia, Lydia, and Caria. Many Jews were scattered over these regions, as appears from the history in Acts, and from Josephus, the writers of the New Testament comprehend, under the name of Asia, either (1) the whole of Asia Minor, Ac 19:26,27; 20:4,16,18; or (2) only…
19 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 18 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
καὶ γὰρ ἐκεῖνόν φασιν, ἡνίκα Εὐρώπης καὶ Ἀσίας ἔδοξεν ἀνάψασθαι τὸ κράτος, ἐν ἐπικαίρῳ χώρῳ στάντα καὶ πάντα περιαθρήσαντα εἰπεῖν, ὅτι „καὶ τὰ τῇδε καὶ τὰ τῇδε ἐμά“, μειρακιώδους καὶ νηπίας καὶ ἰδιωτικῆς τῷ ὄντι ψυχῆς, οὐ βασιλικῆς, ἐπιδειξάμενον…
κατοικοῦσι δὲ οὗτοι ἀπὸ Ταύρου καὶ Ἀμάνου τῶν ὀρῶν ἀρξάμενοι καὶ προῆλθον ἐπὶ μὲν τῆς Ἀσίας ἄχρι ποταμοῦ Τανάιδος, ἐπὶ δὲ τῆς Εὐρώπης ἕως Γαδείρων γῆν ἣν ἔτυχον καταλαμβάνοντες, καὶ μηδενὸς προκατῳκηκότος τὰ ἔθνη τοῖς αὑτῶν ἐκάλουν ὀνόμασιν.
Ἰγνάτιος, ὁ καὶ Θεοφόρος, τῇ εὐλογημένῃ ἐν μεγέθει θεοῦ πατρὸς πληρώματι, τῇ προωρισμένῃ πρὸ αἰώνων εἶναι διὰ παντὸς εἰς δόξαν παράμονον ἄτρεπτον, ἡνωμένῃ καὶ ἐκλελεγμένῃ ἐν πάθει ἀληθινῷ, ἐν θελήματι τοῦ πατρὸς καὶ Ἰησοῦ Χριστοῦ τοῦ θεοῦ ἡμῶν, τῇ…
ἔλασσον καὶ αὐτῷ ὑπὲρ τούτου ἔγραψα καὶ τὸ … ἰτινερᾶριν ὁ ἐποίησα διὰ Συρίας Ἀσίας Ἀχαίας μέχρι Ῥώμης. ἐὰν ἐπʼ ἀγαθῷ εἰς Ἀλεξάνδρειαν ἔρχῃ, λαγύνους Μασσαλιτανὰς
Μάρκος Ἀντώνιος Αὐτοκράτωρ τριῶν ἀνδρῶν δημοσίων πραγμάτων ἀποκαταστάσεως τῶι κοινῶι τῶν ἀπὸ τῆς Ἀσίας Ἑλλήνων χαίρειν. καὶ πρότερον ἐντυχόντος μοι ἐν Ἐφέσωι Μάρκου Ἀντωνίου Ἀρτεμιδώρου, τοῦ ἐμοῦ φίλου
μου υἱὸν Ἑλλάνικον ἐκ μητρὸς τῆς προγεγραμμένης Κλαυδίας Λεοντίδος ὃν κατέλιψα ἐν Ζμύρνῃ τῆς Ἀσίας παρὰ τροφῷ θηλάζοντα , οὗ καὶ καθίστημι ἐπιτρόπους ἄχρι οὗ γένηται τῆς ἐννόμου ἡλικίας
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← 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 →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
Χριστός (Christos) means 'anointed' and refers specifically to the Messiah, a title used for Jesus in the New Testament. The term is derived from the verb χρίω (to anoint) and appears in various contexts, including references to anointing oil and the anointed kings of Israel. It is used substantively as 'the Christ' in many New Testament verses, such as Matthew 2:4 and John 1:20.
χριστός (Χρ-), -ή, -όν
(< χρίω),
[in LXX for מָשִׁיחַ and cogn. forms ;]
as adj.,
of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Le 21:10);
Χριστός, τή, -dv, (xpiw), Sept. for mw, anointed: 6 | ἱερεὺς ὁ χριστός, Lev. iv. 5; vi. 22; of χριστοὶ ἱερεῖς, 2 Mace. i. 10; the patriarchs are called, substantively, of χριστοὶ θεοῦ, Ps. civ. (cv.) 15; the sing. 6 χριστὸς τοῦ κυρίου (177 Mw) in the O. T. often of the king of Israel (see χρίσμα), as 1 S. ii. 10, 35; [xxiv. 11; xxvi. 9, 11, 23]; 2.5. 1. 14; Ps. ii. 2; xvii. (xviii.) 51; Hab. iii. 13; [2 Chr. xxii. 7]; also of a foreign king, Cyrus, as sent of God, Is. xlv. 1; of the coming king whom the Jews expected to be the saviour of their nation and the author of their highest felicity: the name ὁ χριστός (mw, Chald. xmw>) is not found in the O. T. but is first used of him in the Book of Enoch 48, 10 [ef. Schodde’s note]; 52, 4 (for the arguments by which some have attempted to prove that the section containing these passages is of Christian origin are not convincing [cf. υἱὸς τοῦ…
Read the full entry →Χριστός (Christos) — Christ.
χριστός, ή, όν,
(χρίω) to be rubbed on, used as ointment or salve, opposed to πιστός, [Refs 5th c.BC+]; τὸ ἔλαιον τὸ χ. anointing oil, [LXX]
II. of persons, anointed, ὁ ἱερεύς ὁ χ. [LXX]
II.2. especially of the Kings of Israel, ὁ χ. Κυρίου[LXX]; plural, of the patriarchs, [LXX]
II.3. in NT, ὁ χ. the Messiah, [NT]; then used as proper name of Jesus, Ἰησοῦς χ. [NT]
Χριστός
Christos
from 5548; anointed, i.e. the Messiah, an epithet of Jesus:--Christ.
see GREEK for 5548
Χριστός, οῦ, ὁ
n.m.
anointed, the Messiah, the Christ
Χριστός Christos 529x
pr. anointed; ὁ Χριστός, the Christ, the Anointed One, i.e. Μεσσίας, the Messiah, Mt. 1:16, 17; Jn. 1:20, 25, 42; meton. Christ, the word or doctrine of Christ, 2 Cor. 1:19; 21; Eph. 4:20; Christ, a truly Christian frame of doctrine and affection, Rom. 8:10; Gal. 4:19; Christ, the Church of Christ, 1 Cor. 12:12; Christ the distinctive privileges of the Gospel of Christ, Gal. 3:27; Phil.…
Read the full entry →Noun-ASM — Noun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
N-ASM Part of Speech: Noun Case: Accusative Number: Singular Gender: Masculine
Christ
Anointed, the Greek translation of the Hebrew word rendered “Messiah” (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him “Messiah the Prince.”
The Messiah is the same person as “the seed of the woman” (Gen. 3:15), “the seed of Abraham” (Gen. 22:18), the “Prophet like unto Moses” (Deut.…
[Jesus]
Anointed, a Greek word, answering to the Hebrew MESSIAH, the consecrated or anointed one, and given preeminently to our blessed Lord and Savior. See MESSIAH and JESUS.
The ancient Hebrews, being instructed by the prophets, had clear notions of the Messiah; but these became gradually depraved, so that when Jesus appeared in Judea, the Jews entertained a false conception of the Messiah, expecting a temporal monarch and conqueror, who should remove the Roman yoke and subject the whole world. Hence they were scandalized at the outward appearance, the humility, and seeming weakness of our Savior. The modern Jews, including still greater mistakes, form to themselves ideas of the Messiah utterly unknown to their forefathers.
The ancient prophets had foretold that the Messiah should be God, and man; exalted, and abased; master, and servant; priest, and victim; prince, and subject; involved in…
anointed
571 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 529 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 16 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τὸ δὲ ἄλλο μέχρι τῆς στέγης χριστὸν ἦν καὶ καταπεποικιλμένον χρώμασι καὶ βαφαῖς.
ταῦτα οὖν κατήργησεν, ἵνα ὁ καινὸς νόμος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἄνευ ζυγοῦ ἀνάγκης ὤν, μὴ ἀνθρωποποίητον ἔχῃ τὴν προσφοράν.
Ἡ ἐκκλησία τοῦ θεοῦ ἡ παροικοῦσα Ῥώμην τῆ ἐκκλησίᾳ τοῦ θεοῦ τῇ παροικούσῃ Κόρινθον, κλητοῖς ἡγιασμένοις ἐν θελήματι θεοῦ διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.
τὸ μῆκος πήχεις πέντε πλάτος πήχεις τέσσαρες ἥμισυ· βάψον δὲ εἰς τὸ βῆλον σημεῖον Χριστοῦ … … ἐπάνω τ … . προσαγορεύω πάντας τοὺς ἀδελφοὺς κατʼ ὄνομα ἀπὸ μικρῶν
r βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … ημερ
βασιλείας τοῦ δεσπότου ἡμῶν Φλαουίου Μαυρικίου Τιβερίου πιστοῦ ἐν Χριστῷ ἡμέρου μεγίστου εὐεργέτου καὶ αὐτοκράτορος Αὐγούστου ἔτους … … … … … … τήνδε