1 Corinthians 7:20 — Word Study
N1904ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
BSAEachhekastos [every person, individually] inen theho callingklēsis [calling, position, circumstance] in whichhos, hē [at the time of his conversion, when God called him] he has been called,kaleō▸ [invited by God, summoned to salvation] inen thisohutos he should abide.menō▸ [stay, abide, continue]
| Greek | English | Parsing |
|---|---|---|
| ἕκαστος | Each | Adjective, nominative, singular |
| ἐν | in | Preposition |
| τῇ | the | Article, dative, singular |
| κλήσει | calling | Noun, dative, singular |
| ᾗ | in which | Relative pronoun, dative, singular |
| ἐκλήθη, | he has been called, | Verb, aorist, passive |
| ἐν | in | Preposition |
| ταύτῃ | this | Demonstrative pronoun, dative, singular |
| μενέτω. | he should abide. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Each one should remain in the situation he was in when he was called. |
| KJV | Let every man abide in the same calling wherein he was called. |
| ASV | Let each man abide in that calling wherein he was called. |
| YLT | Each in the calling in which he was called — in this let him remain; |
| WEB | Let each man stay in that calling in which he was called. |
| BBE | Let every man keep the position in which he has been placed by God. |
Where they part company is κλήσει — see How Translations Differ.
The main clause is supported by a relative clause that specifies the situation in which each believer should remain.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἕκαστος
verbκαλέω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
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 — 1 Corinthians 7:20
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 — Instructions on Life Situationsgenerated
1 Corinthians 7:20 is part of Paul's guidance to the Corinthian church regarding their various life situations, emphasizing that their spiritual calling is paramount. He encourages believers to stay true to their circumstances at the time of their divine calling, which reflects the broader theme of living faithfully in whatever state one finds themselves, as also seen in 1 Corinthians 7:17.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 7:17–21 | Regardless, each one should lead the life that the Lord has assigned to him and to which God has called him. This is what I prescribe in all the churches. |
| 2 | Proverbs 27:8 | Like a bird that strays from its nest is a man who wanders from his home. |
| 3 | Luke 3:10–14 | The crowds asked him, “What then should we do?” |
| 4 | 1 Thessalonians 4:11 | and to aspire to live quietly, to attend to your own matters, and to work with your own hands, as we instructed you. |
| 5 | 2 Thessalonians 3:12 | We command and urge such people by our Lord Jesus Christ to begin working quietly to earn their own living. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — κλήσει, klēsisgenerated
The noun κλῆσις (i.e., *klēsis*) refers to a divine calling or invitation, particularly to salvation. It is derived from the verb καλέω (*kaleō*), meaning 'to call.' This term signifies God's purpose for an individual's life and is often used in the context of the New Testament's teachings on salvation and vocation.
In this verse, it highlights the importance of recognizing and remaining in the situation where one was called, suggesting that one's social status or life circumstances do not determine their value in God's eyes.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Each one should remain in the situation he was in when he was called.' This is echoed in the KJV with 'Let every man abide in the same calling wherein he was called.'
Translations differ on the terms used for 'calling' and 'remain.' The ASV and YLT use 'calling,' while the BBE opts for 'position.' For 'remain,' the BSB and WEB use 'stay,' while the KJV prefers 'abide.'
Sentence Structuregenerated
The main verb of the verse is μενέτω, he should abide, which governs the entire sentence. It is supported by a subject phrase ἕκαστος (each one) and a relative clause ᾗ ἐκλήθη (in which he was called).
The structure emphasizes the relationship between the subject and the actions, indicating that each person is to remain in their calling, with the phrase ἐν ταύτῃ (in this) reinforcing the context of their situation.
Septuagint Backgroundgenerated
In the Septuagint, the word ἕκαστος (hekastos), meaning 'each,' is used to render the Hebrew word אִישׁ (ʾîš), which means 'man.' This choice emphasizes the individual nature of the calling, suggesting that each person is addressed uniquely in their circumstances.
The term ἐκλήθη (eklēthē), meaning 'he has been called,' corresponds to the Hebrew קָרָא (qārāʾ), which carries the idea of a divine summons. This connection reinforces the notion that the call to remain in one's situation is not merely a personal decision but a response to God's initiative.
In plain words — the whole versegenerated
1 Corinthians 7:20 teaches that each believer should stay in the situation they were in when God called them. This means that their social status or circumstances do not affect their value in God's eyes.
Frequently Asked Questionsgenerated
It means that believers should continue in their current life circumstances rather than seeking to change their status, as their calling is what truly matters.
Yes, Paul emphasizes that in every situation, whether married, single, or a slave, one's faithfulness to God is what is crucial.
Paul addresses social status to remind believers that their worth is not determined by their earthly position but by their relationship with God.
You can focus on being faithful and obedient to God in your current circumstances, trusting that He has a purpose for you where you are.
Reflection Questionsgenerated
- In what ways can I remain faithful in my current situation, just as Paul instructs?
- How does understanding my calling impact my daily life and decisions?
- What challenges do I face in accepting my current circumstances, and how can I overcome them?
- How can I encourage others to find value in their current situations and callings?
The early church on this verse — how the Fathers read it
The early church Fathers reflect on this verse to emphasize the importance of one's spiritual calling over social status.
In itself, the state in which we are called is a matter of indifference. An unmarried man, for example, can live a life of purity, but he may also be deeply involved in sin. The same is true for a married man as well.Early Church Fathers on 1 Corinthians 7 →
God does not care about our social status but about our will and mind.Early Church Fathers on 1 Corinthians 7 →
Somebody asked Antony, ‘What shall I do in order to please God?’ He replied, ‘Do what I tell you, which is this: wherever you go, keep God in mind; whatever you do, follow the example of holy Scripture;Early Church Fathers on 1 Corinthians 7 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Corinthians 7:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleLet every man abide in the same calling,.... Civil calling, station, and business of life, wherein he was called; that is, in which he was when he was called by the grace of God; and is to be
Read John Gill on 1 Corinthians 7 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryLet every man abide in the same calling wherein he was called. The same calling - i:e., the condition from which he is called-a Jew, a Greek, a slave, or a freeman.
Read Robert Jamieson on 1 Corinthians 7 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleLet every man abide in the same state and condition of life in which he was when he was first converted to the faith of Christ, that is, supposing that he was in an honest course of life; for we read in the Acts that the conjurers burnt their books, and unlawful courses of life must not be adhered to after men have once given up their names to Christ. The apostle’ s design is only to show, that the profession of Christianity maketh no state of life unlawful, which was before that profession lawful, nor dischargeth any from such as were before the duties of persons in their circumstances and relations. They too far strain this text, who interpret it into an obligation upon all men, not to…
Read Matthew Poole on 1 Corinthians 7 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments20 Let every man abide in the same calling wherein he was called. Ver. 20. Abide in the same calling] And therein learn to "maintain good works," or to be their craftsmen, to excel in their profession, honestis functionibus praeesse, as some render the apostle there, Titus 3:8; Titus 3:14. Αιεναριστευεινκαιυπειροχονεμμεναιαλλων. These things are good and profitable unto men.
Read John Trapp on 1 Corinthians 7 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Let every man abide in the same calling wherein he was called.—This is an emphatic repetition of the principle on which the previous practical instruction is based. “Calling” must not here be regarded in the modern sense of profession or condition in life; it is nowhere so used in the New Testament, but always signifies God’s calling of us. (See Romans 11:29; Ephesians 1:18.) Continue to be Christians of the kind which God’s call to Christianity made you. If you were circumcised—and so God’s call into the Christian Church made you a circumcised Christian—continue so; don’t do anything which would seem to imply that some other change in addition to your “call” was necessary to complete…
Read Charles John Ellicott on 1 Corinthians 7 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Let every man abide in the same calling] As both the circumcised and uncircumcised, in Christ, have the same advantages, and to their believing the same facilities; so any situation of life is equally friendly to the salvation of the soul, if a man be faithful to the grace he has received. Therefore, in all situations a Christian should be content, for all things work together for good to him who loves God.
Read AdamClarke on 1 Corinthians 7 →CambridgeThe Cambridge Bible for Schools and Colleges20. Let every man abide in the same calling wherein he was called] See note on ch. 1 Corinthians 1:20. It is not what we call man’s “vocation,” but God’s act of calling that is spoken of.
Read Cambridge on 1 Corinthians 7 →Albert Barnes1798–1870Barnes' Notes on the BibleLet every man abide - Let him remain or continue. In the same calling - The same occupation, profession, rank of life. We use the word “calling” in the same sense to denote the occupation or profession of a man.
Read Albert Barnes on 1 Corinthians 7 →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
Each one should remain in the situation he was in when he was called.
Let each man stay in that calling in which he was called.
Each one should remain in the situation he was in when he was called.
Let each one remain in that situation in life in which he was called.
Tyndale line
Let every man abide in the same calling wherein he was called.
Let each man abide in that calling wherein he was called.
Let each man abide in that calling wherein he was called.
Let every man continue in the same calling in which he was called.
Let euery man abide in the same vocation wherein he was called.
Strictly literal
Let each abide in that calling in which he has been called.
Each in the calling in which he was called — in this let him remain;
Each in the calling in which he was called—in this let him remain;
Each one should remain in the calling he was in when God called him to believe.
From the Latin
Let every man abide in the same calling in which he was called.
Simplified
Everyone should remain in the position they were in when they were called.
Let every man keep the position in which he has been placed by God.
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.
Unusquisque in qua vocatione vocatus est, in ea permaneat.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܟܠܢܫ ܒܩܪܝܢܐ ܕܐܬܩܪܝ ܒܗ ܢܩܘܐ
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.
ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
The standard critical text of the New Testament.
ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
The previous edition, still widely cited.
ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
The Society of Biblical Literature edition, freely licensed.
ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
The edition that turned scholarship toward the earliest manuscripts.
ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
An independent critical text built from the oldest witnesses then known.
ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
A recent critical edition following documentary evidence closely.
ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
The reading of the majority of surviving manuscripts.
ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Corinthians 7:20
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἕκαστος (i.e., *hekastos*) means 'each' or 'every.' It is often used with nouns, as in Luke 6:44, or can stand alone, as seen in Acts 4:35. The word can also appear in plural forms or with partitive genitives, indicating individual members of a group. There is some variation in how lexicons present its usage, particularly regarding its grammatical constructions.
ἕκαστος, -7, -ov, Sept. for wx, [fr. Hom. down], each, a. joined to a substantive: ἕκαστον δένδρον, Lk. vi. 44; ἑκάστῳ στρατιώτῃ, Jn. xix. 23; κατὰ μῆνα ἕκαστον, every month, Rev. xxii. 2 [not Ree.]; καθ᾽ ἑκάστην ἡμέραν, Leb. iii. 13; ef. W. 111 (106); B. § 127, 30. preceded by εἷς, Lat. unusquisque, every one: with a substantive, Eph. iv. 16; Rev. xxii. 2 Ree. b. used substantively: Jn. vii. 53 [Rec.]; Acts iv. 35; Ro. ii. 6; Gal. vi. 4, ete.; once plur. ἕκαστοι : Rev. vi. 11 Ree. With a partitive genitive added: ἡμῶν, Ro. xiv. 12; ὑμῶν, Lk. xiii. 15; 1 Co. 1. 12; Heb. vi. 11; αὐτῶν, Jn. vi. 7 [ἢ ΟἹ; τῶν σπερμάτων, 1 Co. xv. 38. εἷς ἕκαστος, every one (see εἷς, 4 b.): without a partit. gen., Acts xx. 31; Col. iv. 6; with a partit. gen., Lk. iv. 40; Acts ii. 3; xvil. 27; 1 Co. xii. 18, ete. €xaoros, when it denotes individually, every one of many, is often added appositively to nouns…
Read the full entry →ἕκαστος. P Fay 915 (A.D. 99) ἕκαστα ποιήσω καθὼς πρόκιται, 20. τοοῦ (A.D. 99) μετὰ κυρίων ἑκάστ[η]ς τοῦ ἀνδρός, “with their respective guardians their husbands” (Edd.), P Oxy X. 127874 (A.D. 214) ἕκαστον δὲ μέρος π[α]ραδοῦν[αι ἑϊκατέpw, ‘‘each party is to deliver to the other” (Edd.), 74. VI. 8861 (a magical formula—iii/a.p.) émlyp(aov) ἐν ἑκάστῳ τῶν φύλλων τὰ τῶν θεῶν ὀνόματα. The phrase καθ᾽ éxaστην ἡμέραν, as in Heb 315, is common, e.g. P Fay 130° (iii/A.D.), and similarly καθ᾽ ἕκαστον μῆνα, καθ᾽ ἕκαστον ἔτος. For εἷς ἕκαστος, see P Tebt II. 3071 (A.D. 198) € ἐξεδό(θησαν) ἑνὶ ἑκάστῳ, “5 copies were issued, one to each one” (Edd.).
ἕκαστος (hekastos) — each.
ἕκαστος, η, ον,
each, opposed to the whole body, [Refs 8th c.BC+] they went home each to his own house,[Refs 5th c.BC+]; so in Attic dialect, [Refs 5th c.BC+]: singular in apposition with plural Noun or pronoun, which expresses the whole, Τρῶας δὲ τρόμος αἰνὸς ὑπήλυθε γυῖα ἕκαστον [Refs 8th c.BC+]; αἱ ἄλλαι πᾶσαι [τέχναι] τὸ αὑτῆς ἑκάστη ἔργον ἐργάζεται [Refs 5th c.BC+]; ὅστις ἕκαστος every one which.. (nisi to be read ὥς τις), [Refs 8th c.BC+]
2. the Article is sometimes added to the substantive (so regularly in earlier Attic dialect Inscrr., [Refs] every single day, [Refs 5th c.BC+]: also following the substantive, κατὰ τὸν οξπλίτην ἕκαστον [Refs 5th c.BC+]
ἕκαστος
hekastos
as if a superlative of hekas (afar); each or every:--any, both, each
(one), every (man, one, woman), particularly.
ἕκαστος, η, ον
Adj
each, every one
ἕκαστος ἕκαστος, η, ον every, every one, each, each one, Lat. quisque, Hom., etc.; the sg. is often joined with a pl. Verb, ἔβαν οἴκονδε ἕκαστος they went home every one of them, Il.; ἕκαστος ἐπίστασθε Xen.:—the sg. is also put in apposition with a pl. Noun, Τρῶας ἕκαστον ὑπήλυθε τρόμος (for Τρώων ἕκαστον) fear seized them every one, Il.
in pl. all and each one, Hom.
more definitely, εἷς ἕκαστος, Lat. unusquisque, every single one, Hdt., etc.:— καθ᾽ ἕκαστον singly, by itself, Lat. singulatim, Plat., etc.
ὡς ἕκαστοι each by himself, Hdt., etc.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
82 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 82 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 179 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ἀλλ̓ ἡ τοῦτο ἐνετειλάμην αὐτοῖς: ἕκαστος ὑμῶν κατὰ τοῦ πλησίον ἐν τῇ καρδίᾳ ἑαυτοῦ κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ ἀγαπᾶτε.
οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου κεραμίου χαλκοῦ δραχμὰς χιλίας , ἡ δὲ πρᾶξις ἔστω Ναομσήσι ἐκ τοῦ Ψενθώτου καὶ
τάλαντα ε Β ἡμιόλιον καὶ τοῦ ὑπερπεσόντος χρόνου τόκους διδράχμους τῆς μνᾶς τὸν μῆνα ἕκαστον. ἔγγυοι ἀλλήλων εἰς ἔκτεισιν τῶν διὰ τοῦ δανείου τούτου πάντων αὐτοὶ οἱ δεδανεισμένοι, ἡ
ἀγορᾶι τιμήν, καὶ ἡ πρᾶξις ἔστω Ὥρῳ ἐκ τοῦ δεδανεισμένου καὶ ἐξ ἑνὸς καὶ ἑκάστου αὐτῶν καὶ ἐξ οὗ ἂν αἵρηται καὶ ἐκ τῶν ὑπαρχόντων αὐτῷ πάντων πράσσοντι καθάπερ
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSF — Article · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
T-DSF Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word κλῆσις (i.e., *klēsis*) means 'calling' or 'invitation.' It primarily refers to the divine call to salvation in the New Testament, appearing in various contexts related to the Gospel's privileges. The word is built from the root of καλέω (*kaleō*), meaning 'to call.' While most entries agree on its religious significance, some sources note its broader uses, such as legal summons or invitations to feasts.
κλῆσις, -εως, ἡ (καλέω),
[in LXX: Je 38 (31):6 (קרא), Jth 12:10 A, III Mac 5:14*;]
a calling, call; in NT, always of the Divine call to salvation: Ro 11:29, I Co 1:26 7:20, Eph 1:18 4:1, 4, Phl 3:14, II Th 1:11, II Ti 1:9, He 3:1, II Pe 1:10 (Cremer, 332).†
κλῆσις, -εως. 7, (καλέω) ; {(Xen., Plat., al.)]. 1. a calling, calling to, 2. a call, invitation: to a feast KANTOS (3 Mace. v. 14; Xen. symp. 1, 7); in the N. T. everywhere in a technical sense, the divine invitation to embrace salvation in the kingdom of God, which is made esp. through the preaching of the gospel: with gen. of the author, rod θεοῦ, Eph. i. 18; ἀμεταμέλ. .. . ἡ KA. τοῦ θεοῦ, God does not repent of the invitation to salvation, which he decided of old to give to the people of Israel, and which he promised their fathers (i. e. the patriarchs), Ro. xi. 29; ἡ ἄνω [q. v. (a.)] κλῆσις τοῦ θεοῦ ἐν Χριστῷ, which was made in heaven by God on the ground of Christ, Phil. iii. 14; also ἡ ἐπουράνιος κλῆσις, Heb. iii. 1; καλεῖν τινα κλήσει, 2 Tim. i. 9; pass. Eph. iv. 1; ἀξιοῦν τινα κλήσεως is used of one whom God declares worthy of the calling which he has commanded to be given him…
Read the full entry →κλῆσις. A section of the long legal P Hal I. 1 (mid. iii/B.c.) is headed—**2 His μαρτ[υρί]αν κλῆσις, ‘a call to witness” : then follows a description of the process. The word is used in the same restricted sense in Epict. i. 29. 49 ταῦτα μέλλεις μαρτυρεῖν καὶ καταισχύνειν τὴν κλῆσιν ἣν κέκληκεν [ὃ θεός] ; cf. 2. /.c. 46 ὡς μαρτὺς ὑπὸ τοῦ θεοῦ κεκλημένος, and see further Bonhiffer Zfic¢. pp. 37 ff., 207f. The meaning is raised to a higher power in such passages as Eph 4}, where, as always in the NT, κλῆσις is the divine call to salvation. In the sepulchral epitaph of a young child, Fatbel 5714 (i/ii A.p.), the word is used = ‘‘ name ”—— Φιλησίη τὴν κλῆσιν, Αὐσονὶς γένος. And in the magical Ρ Leid V ᾽χ.80 (iii/iv a.p.) (ΞΞ 11. p. 33) τελοῦντος δέ cov, καθ᾽ ἑκάστην κλῆσιν ἐπίσπενδε τὰ προκείμενα, the editor (p. 68) understands by καθ᾽ ἑκ. KX. ‘ad singulas invocationes, i.e. quotiescumque…
Read the full entry →κλῆσις (klēsis) — calling.
κλῆσις, εως, ἡ,
(καλέω) calling, call, [Refs 5th c.BC+]
2. calling into court, summons, prosecution, [Refs 5th c.BC+]
3. invitation to a feast, [Refs 4th c.BC+]
4. invocation, θεῶν[Refs 5th c.BC+]
5. calling to aid, [Refs 2nd c.BC+]
6. calling in a religious sense, [NT]
II. name, appellation, [Refs 5th c.BC+]by name, [Refs]; reputation, [Refs 5th c.BC+]
III. Grammars, αἱ κ. τῶν ὀνομάτων the nominatives, opposed to αἱ πτώσεις (the oblique cases), [Refs 4th c.BC+]; ἔχειν θηλείας ἢ ἄρρενος κλῆσιν the nominative form of.., [Refs]
IV. = Latin classis, [Refs 1st c.BC+]
κλῆσις
klesis
from a shorter form of 2564; an invitation (figuratively):--calling.
see GREEK for 2564
κλῆσις, εως, ἡ
n.f.
a calling, summons
κλῆσις klēsis 11x
a call, calling, invitation; in NT the call or invitation to the privileges of the Gospel, Rom. 11:29; Eph. 1:18; the favor and privilege of the invitation, 2 Thess. 1:11; 2 Pet. 1:10; the temporal condition in which the call found a person, 1 Cor. 1:26; 7:20
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
kol'-ing (klesis, from kaleo, "I call"): Is a New Testament expression. The word is used chiefly by Paul, though the idea and term are found also elsewhere. It has a definite, technical sense, the invitation given to men by God to accept salvation in His kingdom through Jesus Christ. This invitation is given outwardly by the preaching of the gospel, inwardly by the work of the Holy Spirit. With reference to Israel, it is on the part of God irrevocable, not repented of. Having in His eternal counsel called this people, He entrusted them with great gifts, and because He did thus enrich them, He also, in the course of time, summoned them to fulfill the task of initiating the world into the way of salvation, and of preparing salvation for the world. Therefore, He will not desert His people, for He Will not revoke that call (Ro 11:29).…
Calling
A profession, or as we usually say, a vocation (1 Cor. 7:20). The “hope of your calling” in Eph. 4:4 is the hope resulting from your being called into the kingdom of God.
11 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 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
αὕτη δέ ἐστιν ὁ τῆς φύσεως ὀρθὸς λόγος, ὃς κυριωτέρᾳ κλήσει προσονομάζεται θεσμός, νόμος θεῖος ὤν, καθ’ ὃν τὰ προσήκοντα καὶ ἐπιβάλλοντα ἑκάστοις ἀπενεμήθη.
Ταρσὸς γὰρ παρʼ αὐτοῖς τῶν πόλεων ἡ ἀξιολογωτάτη καλεῖται μητρόπολις οὖσα τὸ ταῦ πρὸς τὴν κλῆσιν ἀντὶ τοῦ θῆτα μεταβαλόντων.
ὁ λόγος αὐτοῦ τῆς πίστεως, ἡ κλῆσις αὐτοῦ τῆς ἐπαγγελίας, ἡ σοφία τῶν δικαιωμάτων, αἱ ἐντολαὶ τῆς διδαχῆς, αὐτὸς ἐν ἡμῖν προφητεύων, αὐτὸς ἐν ἡμῖν κατοικῶν, τοὺς τῷ θανάτῳ δεδουλωμένους ἀνοίγων ἡμῖν τὴν θύραν τοῦ ναοῦ, ὅ ἐστιν στόμα, μετάνοιαν…
1 … τῶν ἀργυρίου δραχμῶν ἑβδομήκοντα ὀκτὼ καὶ τούτων τόκον· οὐκ ἔχω δίκαιον οὔτε κλῆσιν πρὸς ὑμᾶς περὶ αὐτῶν ἀπὸ τῆς σήμερον ἡμέρας ἐπὶ τὸν ἅπαντα χρόνον
τοὺς τούτων τοκους μέχρι Παῦνι τοῦ β ἔτους Ἀντωνείνου καὶ οὐκ ἔχω δίκαιον οὔτε κλῆσιν πρὸς ὑμᾶς περὶ αὐτῶν ἀπὸ σήμερον ἐπὶ τὸν ἑξῆς ἅπαντα χρόνον … πληρ- .
ἀρουρ δ ἐλαιῶνος ἀρουρ … … ης παραλε … … τισμοὺς β … … κλησεως κ … δυσπα … … … πεβει
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-DSF — Relative pronoun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
R-DSF Part of Speech: Relative pronoun Case: Dative Number: Singular Gender: Feminine
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
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
καλέω is a Greek verb meaning 'to call' or 'to summon.' It encompasses a range of uses, including inviting someone to a meal or event, calling someone by name, and metaphorically inviting people to partake in spiritual blessings. The New Testament frequently employs this term, notably in Matthew and Romans. Notably, Liddell-Scott mentions its use in legal contexts, which is not highlighted in other entries.
καλέω, -@; impf. ἐκάλουν; fut. καλέσω (W. § 13, 3c.); 1 aor. ἐκάλεσα; pi. κέκληκα; Pass., pres. καλοῦμαι; pf. 3 pers. sing. κέκληται (1 Co. vii. 18 LT Tr WH; [Rev. xix. 13 L T Tr WH)), ptep. κεκλημένος ; 1 aor. ἐκλήθην ; 1 fut. κληθήσομαι ; [fr. Hom. down]; Hebr. xp; Lat. voco; i. e. 1. to call (Germ. rufen τὰ βοάω, fin.]) ; a. to call aloud, utter in a loud voice: ἄχρις οὗ τὸ σήμερον καλεῖται, as long as the word ‘to-day’ is called out or proclaimed, Heb. iii. 13; τινά, to call one to approach or stand before one, Mt. xx. 8; xxii. 3 (where εἰς τοὺς γάμους seems to belong to τοὺς κεκλημένους) : Mt. xxv. 14; [Mk. iii. 31 LT Tr WH]; Lk. xix. 13; τὰ ἴδια πρόβατα κατ᾽ ὄνομα, his own sheep each by its name, Jn. x. 3 (where LT Tr WH φωνεῖ); used of Christ, calling certain persons to be his disciples and constant companions, Mt. iv. 21 (note what precedes in 19: δεῦτε ὀπίσω pov); Mk. i. 20; to…
Read the full entry →καλέω. For this verb = ‘‘summon,” “invite,” as in Mt 22° a/., see P Oxy XII. 1487" (iv/A.D.) καλῖ σε Θέων vids ᾿Ωριγένους εἰς τοὺς γάμους THs ἀδελφῆς ἑαυτοῦ ἐν τῇ αὔριον, and similarly 26. 14861 (iv/A.p.). In both instances it is noticeable that καλῖ takes the place of the earlier ἐρωτᾷ, cf. 73. 1484, 1485. See also P Hamb I. 295 (A.D. 89) κληθέντων τινῶν . καὶ μὴ ὑπακουσάντων. The participle is common = “‘called,’’ ‘‘named,”’ as in Lk 7 a/., e.g. P Petr 11. 4531 20 (B.C. 246) els φρούριον τὸ καλούμενον [ΠΠἸοσιδέον, Osty , καλος 1210 (Roman) Πασήμιο(ς) ΠΠκῶτο(ς) καλ(ούμενος), BGU I. 3497 (A.D. 313) ἐν κλήρῳ καλουμένου (1. — évw) ᾿Αφρικιανός and P Oxy X. 12737 (A.D. 260) περιτραχήλιον μανιάκην,. καλούμενον, ‘a necklace of the kind called maniaces’’ (Edd.). With the usage in Gal 115 we may compare CP Herm I. 251-7’ Αντωνῖνος κληθήσεται and 24. 261: εἰ δοκεῖ σίοι] κληθῆναι... αὐτούς, where…
Read the full entry →καλέω (kaleō) — to call: call.
κᾰλέω,
Aeolic dialect κάλημι (which see), Epic dialect infinitive καλήμεναι [Refs 8th c.BC+]: Ionic dialect imperfect καλέεσκον [Refs]; 3rd.pers. singular κάλεσκε [Refs 3rd c.BC+]: future, Ionic dialect καλέω [Refs 8th c.BC+], Attic dialect καλῶ [LXX+5th c.BC+]aorist 1 subjunctive): aorist 1 ἐκάλεσα, Epic dialect ἐκάλεσσα, κάλεσσα, [Refs 8th c.BC+] (late Epic dialect ἔκλησα [Refs 2nd c.BC+]: perfect κέκληκα [Refs 5th c.BC+]:—middle, Attic dialect future καλοῦμαι [Refs 5th c.BC+]; later καλέσομαι (ἐκ-, ἐπι-) uncertain reading in [Refs 4th c.BC+]: aorist 1 ἐκαλεσάμην [Refs 5th c.BC+]; Epic dialect καλεσσάμην [Refs 8th c.BC+]:—passive, future κεκλήσομαι [LXX+8th c.BC+]: aorist ἐκλήθην [Refs 7th c.BC+]perfect κέκλημαι, Epic dialect 3rd.pers. plural κεκλήαται [Refs 3rd c.BC+], Ionic dialect κεκλέαται [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural…
Read the full entry →καλέω
kaleo
akin to the base of 2753; to "call" (properly, aloud, but used in a
variety of applications, directly or otherwise):--bid, call (forth),
(whose, whose sur-)name (was (called)).
see GREEK for 2753
καλέω
v.
I call, invite, name
καλέω kaleō 148x
to call, call to, Jn. 10:3; to call into one’s presence, send for a person, Mt. 2:7; to summon, Mt. 2:15; 25:14; to invite, Mt. 22:9; to call to the performance of a certain thing, Mt. 9:13; Heb. 11:8; to call to a participation in the privileges of the Gospel, Rom. 8:30; 9:24; 1 Cor. 1:9; 7:18; to call to an office or dignity, Heb. 5:4; to name, style, Read the full entry →
καλέω καλέσω is aor1 subj. to call, summon, Hom., etc.: Mid. to call to oneself, id. Hom.
to call to a repast, to invite, Od.; κ. ἐπὶ δεῖπνον Hdt., Xen.; κληθέντες πρός τινα invited to his house, Dem.
to call on, invoke, τοὺς θεούς Hdt., attic; so in Mid., Aesch., etc.:—but ἀράς, ἅς σοι καλοῦμαι curses, which I call down on thee, Soph.:—in Pass., of the god, to be invoked, Aesch.
as law-term, of the judge, to cite or summon before the court, Ar., Dem.; πρὶν τὴν ἐμὴν [δίκην] καλεῖσθαι before it is called on, Ar.
of the plaintiff, in Mid., καλεῖσθαί τινα to sue at law, Lat. vocare in jus, id. Ar., etc.
to call by name, to call, name, Il., Trag.:— ὄνομα καλεῖν τινά to call him a name (i. e. by name), Od.; so, without ὄνομα, τί νιν καλοῦσα τύχοιμ᾽ ἄν; Aesch.:—Pass., τύμβωι δ᾽…
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
147 occurrences in the New Testament, rendered 45 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 148 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 254 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ ἀρτάβαι με ὄρνιθας
ὅλης τῆς γῆς· νότου γῆ Πατοῦτος τοῦ Ψεμμώνθου βορρᾶ γῆ Φαμούνιος ἀπηλιώτου κοιλὰς διῶρυξ καλούμενος πλα … Παθύρεως λιβὸς ὄρος ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Εὔνους Ἀσκληπιάδου
αὐτῇ … … ὡς ἐτῶν τριάκοντα τριῶν οὐλὴ … μηδὲν τὴν Ἀθηνάριον μηδὲν … καλεῖν μηδὲν καλέσειν τῶι Φιλιππωι … … πωαι ἐπεγράφη α … π … … ἑαυτῆς
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word οὗτος (i.e., *houtos*) is a demonstrative pronoun meaning 'this' or 'this one.' It is used to refer to something nearby or recently mentioned, often with a connotation of contempt in certain contexts. In the New Testament, it appears in various forms, such as in Matthew 3:17 and John 1:15, and can also serve to emphasize or clarify a subject.
οὗτος, αὕτη, τοῦτο, gen., τούτου, ταύτης, τούτου,
[in LXX chiefly for זֶה, זֹאת;]
demonstr. pron. (related to ἐκεῖνος as hic to ille),
this;
as subst., this one, he;
οὗτος, αὕτη, τοῦτο, demonstrative pron. [ef. Curtius p. 543], Hebr. 71, ΠΝ, this; used I. absolutely. 1. a. this one, visibly present here: Mt. iii. 17; xvii.5; Mk. ix. 7; Lk. vii. 44 sq.; ix. 35; 2 Pet.i.17. Mt.ix.3; xxi. 38; Mk. xiv. 69; Lk. 11. 34; xxiii. 2; Jn. i. 15, 30; vii. 25; ix. 8 54. 19; xviii. 21,50; xxi. 21; Actsii. 15; iv. 10; ix. 21; according to the nature and character of the person or thing mentioned, it is used with a suggestion —either of contempt, as Mt. xiii. 55 sq.; Mk. vi. 2 sq.: Lk. v. 21; vii. 39,49; Jn. vi. 42,52; vii. 15; or of admiration, Mt. xxi. 11; Actsix.21; οἵ, Wahl, Clavis apocryphor. V. T. p- 370% b. it refers to a subject immediately preceding, the one just named: Lk. i. 32; ii. 37 [RGL]; Jn. i. 2; vi. 71; 2 Tim. iii. 6,8, ete.; at the beginning of a narrative about one already mentioned, Mt. iii. 3; Lk. xvi. 1; Jn. i. 41 (42); ili. 2; xii. 21; xxi.…
Read the full entry →οὗτος. A few of the prepositional phrases with this common demonstrative pron. may be illustrated διὰ τοῦτο, ‘on this account,” cf. P Ryl IT. 845 (a.p. 146) τὴν ἄνεσιν τὴν διὰ τοῦτο γενομένην τῶν ὑπαρχόντων, “the ensuing remission “ OUT@S, O’.TO@ of the lands’ (Edd.): ἐκ τούτου, ‘for this reason,’’ Jn 6° cf. 26. 81°4 (c, A.D, 104) ἐκ τούτου δὲ [φανεῖρόν ἐστιν [καὶ] μηδένα χρῇζειν, “‘it is evident from this that nobody wants it’’ (Edd.), BGU 11. 423!7 (ason to his father—ii/a.D.) (= Selections, p. 91) με ἐπαίδευσας καλῶς, Kal ἐκ τούτου ἐλπίζω ταχὺ προκόσί-- par τῶν θε[ῶ]ν θελόντων, “you have brought me up well, and for this reason I hope to be quickly promoted, if the gods will”: τούτου ἕνεκα, ‘‘ for this purpose,” cf. P Oxy I. 1138 (ii/a.p.) ἐὰν δ᾽ dpa μή, ; ἅμα τῷ vide μου ἐξέρχομαι τούτου ἕνεκα, “otherwise I and my son will come for this purpose’’ (Edd.): ἐπὶ τούτων, ““upon this,” ‘in…
Read the full entry →οὗτος (ohutos) — this/he/she/it.
οὗτος, αὕτη, τοῦτο,
genitive τούτου, ταύτης, τούτου, etc.: the dual feminine never in Attic dialect, see ὁ, ἡ, τό, [near the start]:—demonstrative pronoun, this, common from [Refs 8th c.BC+]
__A ORIGIN and FORMS: οὗτος, αὕτη, τοῦτο probably arose from a reduplication of the demonstrative ὁ, ἡ, τό with insertion of -υ- (= Sanskrit Particle u), e.g. ταῦτα from τα-υ-τα: Doric dialect genitive singular feminine τούτας [Refs 5th c.BC+], etc., the latter is uncertain in [Refs 5th c.BC+], as genitive singular neuter οὕτω [Refs 3rd c.BC+]; accusative singular feminine οὕταν [Refs 6th c.BC+] —In _Attic dialect_ οὗτος was frequently strengthened by the _demonstrative_ -ί, οὑτοσί, αὑτηί, τουτί, _genitive_ τουτουί, _dative_ τουτῳί, _accusative_ τουτονί; plural nominative οὑτοιί, neuter ταυτί, etc., this man here…
οὗτος, αὕτη, τοῦτο
Dem.pr.
this, he, she, it
οὗτος houtos 1x
this, this person or thing, Mt. 3:3, 9, 17; 8:9; 10:2; 24:34, et al. freq.; used by way of contempt, this fellow, Mt. 13:55; 27:47; αὐτὸ τοῦτο, this very thing, this same thing, 2 Cor. 2:3; 7:11; εἰς αὐτὸ τοῦτο, and elliptically, αὐτὸ τοῦτο, for this same purpose, on this account, Eph. 6:18, 22; 2 Pet. 1:5; καὶ οὗτος, and moreover, Lk. 7:12; 16:1; 20:30; καὶ τοῦτο, and that too, 1 Cor. 6:6, 8; tοῦτο μὲν ... τοῦτο δέ, partly ... partly, Heb.…
Read the full entry →οὗτος demonstr. Pron. this, Lat. hic, to designate the nearer of two things, opp. to ἐκεῖνος, the more remote (cf. ὅδε), Hom., etc.
when, of two things, one precedes and the other follows, ὅδε generally refers to what follows, οὗτος to what precedes, Soph., etc.
so also, οὗτος is used emphat., generally in contempt, while ἐκεῖνος (like Lat. ille) denotes praise, ὁ πάντ᾽ ἄναλκις οὗτος, i. e. Aegisthus, id. Soph.; οὗτος ἀνήρ Plat.; τούτους τοὺς συκοφάντας id. Plat.
in attic law-language, οὗτος is commonly applied to the opponent, whether plaintiff or defendant, whereas in Lat. hic was the client, iste the opponent, Dem.
often much like an adv., in local sense (cf. ὅδε init.), τίς δ᾽ οὗτος κατὰ νῆας ἔρχεαι; who art thou here that comest . . ? Il.; often in attic, τίς οὑτοσί; who's this…
Dem-DSF — Demonstrative pronoun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
D-DSF Part of Speech: Demonstrative pronoun Case: Dative Number: Singular Gender: Feminine
1,424 occurrences in the New Testament, rendered 49 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 1,388 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
29 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 2,054 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἀλλ’ ὅ γε μέγας Μωυσῆς ἀλλοτριώτατον τοῦ ὁρατοῦ νομίσας εἶναι τὸ ἀγένητον — πᾶν γὰρ τὸ αἰσθητὸν ἐν γενέσει καὶ μεταβολαῖς οὐδέποτε κατὰ ταὐτὰ ὄν — τῷ μὲν ἀοράτῳ καὶ νοητῷ προσένειμεν ὡς ἀδελφὸν καὶ συγγενὲς ἀιδιότητα, τῷ δ’ αἰσθητῷ γένεσιν οἰκεῖον…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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’…
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 παρὰ Πανίσκου κεχρημάτικα.
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 ὁ πριάμενος. Ἑρμίας
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 παρὰ Πανίσκου κεχρημάτικα.
μένω (menō) means to stay, abide, or remain. It can refer to physical location, duration of time, or a state of being, often indicating a sense of permanence or continuity. In the New Testament, it is used in various contexts, such as remaining in Christ (John 15:4) or the Holy Spirit (John 14:17). The entries do not present significant disagreement.
μένω,
[in LXX for עמד, קוּם etc.;]
to stay, abide, remain.
Intrans.;
of place: seq. ἐν, Lk 8:27, al.; παρά, c. dat. pers., Jo 1:40, al; σύν, Lk 1:56; καθ’ ἑαυτόν, Ac 28:16; c. adv., ἐκεῖ, Mt 10:11; ὧδε, Mt 26:38; metaph., I Jo 2:18; of the Holy Spirit, Jo 1:32, 33 14:17; of Christ, Jo 6:56 15:4, al.; ὁ θεός, I Jo 4:15, conversely, of Christians, Jo 6:56 15:4, I Jo 4:15, al.; ὁ λόγος τ. θεοῦ, I Jo 2:14; ἡ ἀλήθεια, II Jo 2, al.
Of time;
μένω; impf. ἔμενον; fut. μενῶ; 1 aor. ἔμεινα ; plupf. μεμενήκειν without augm. (1 Jn. ii. 19; ef. ἐκβάλλω, [and see 7'df. Proleg. p. 120 sq.]); [fr. Hom. down]; Sept. chiefly for my and Dip, also for 731, 30)", ete.; to remain, abide ; I. intransitively ; in reference τ. to PLACE; a. prop. i. q. Lat. commoror, to sojourn, tarry: ἐν w. dat. of place, Lk. viii. 27; x. 7; Jn. vii. 9; xi. 6; Acts xx.15; xxvii. 31; xxviii. 30 [RGL]; 2 Tim. iv. 20; with adverbs of place: ἐκεῖ, Mt. x.11; Jn. ii. 12; x. 40; [xi. 54 WHTrtxt.]; ὧδε, Mt. xxvi. 38; Mk. xiv. 34; παρά τινι, with one, Jn. i. 39 (40); xiv. 25; Acts xviii. 20 [RG]; xxi. 7; σύν τινι, Lk. i. 56; καθ᾽ ἑαυτόν, dwell at his own house, Acts xxviii. 16, cf. 30. iq. larry as a guest, lodge: ποῦ, Jn. i. 38 (39); ἐν w. dat. of place, Lk. xix.5; Acts ix.43; παρά τινι, in one’s house, Acts ix. 43; xviii. 3; xxi. 8; of tarrying for a night, μετά…
Read the full entry →μένω, “‘remain,” ‘‘abide,” is used intransitively with reference to (1) place, in P Hib I. 555 (B.c. 250) o]¥ yap σχολάζω μένειν πλείονα χρ[όνον, ‘for I have no leisure to remain longer,” P Oxy IV. 7445 (B.c. 1) (= Selections, Ρ- 32) ἐγὼ ἐν ᾿Αλεξανδρέᾳ (= εἰᾳ) μένω, P Fay 137? (question to an oracle—i/A.D.) χρημάτισόν μοι, ἢ μείνωι ἐν Βακχιάδι; P ΒΥ] IT. 23210 (ii/A.p.) οἱ δημόσιοι προσεφώνησαν αὐτῷ ὅτι μένις ἐν τῇ κω (6 κώμῃ), and Preisigke 2639 ποῦ μένι | Θερμοῦθις ἡ γυνὴ Π]ασοράσιος ; (cf. Jn 1387); see also Schulze Gr. Lat. p. 22 f.: (2) ¢éme, in P Ryl II. 1725! (A.D. 208) μενεῖς ἐπὶ τῇ προγεγραμμένῃ μισθώσι, ‘the aforesaid lease shall continue secured to you” (Edd.), and P Oxy VI. 90358 (iv/a.D.) ἔμεινεν λέγων, “the kept saying”: and (3) condition, in P Flor 11. 2321 (iii/a.p.) ἵνα μὴ λίαν ὃ χόρτος τῆς Θεοξενίδος ἄκοπος μείνῃ, ‘in order that the hay of Theoxenis may not remain too…
Read the full entry →μένω (menō) — to stay.
μένω,
Epic dialect infinitive μενέμεν [Refs 8th c.BC+] present participle μίνονσαι [Refs 4th c.BC+]; Epic dialect, Ionic dialect imperfect μένεσκον [Refs 8th c.BC+]: Epic dialect, Ionic dialect future μενέω [Refs 8th c.BC+]; Attic dialect μενῶ [Refs 5th c.BC+]: aorist ἔμεινα [Refs 8th c.BC+]: perfect μεμένηκα [Refs 4th c.BC+]; compare μίμνω:—stay, wait:
I. stand fast, in battle, οὐδ᾽ ἴφθιμοι Λύκιοι μένον, ἀλλὰ φόβηθεν [Refs 8th c.BC+]; φεύγειν μηδὲ μένειν Oracle texts cited in [Refs 5th c.BC+]; μ. κατὰ χώραν, of soldiers, [Refs 5th c.BC+]
I.2. stay at home, stay where one is, [Refs 8th c.BC+]
I.2. b lodge, stay, παρὰ ματρί [Refs 5th c.BC+]
μένω
meno
a primary verb; to stay (in a given place, state, relation or
expectancy):--abide, continue, dwell, endure, be present, remain,
stand, tarry (for), X thine own.
μένω
v.
I remain, abide
μένω menō 118x
pluperfect, μεμενήκειν, to stay, Mt. 26:38; Acts 27:31; to continue; 1 Cor. 7:11; 2 Tim. 2:13; to dwell, lodge, sojourn, Jn. 1:39; Acts 9:43; to remain, Jn. 9:41; to rest, settle, Jn. 1:32, 33; 3:36; to last, endure, Mt. 11:23; Jn. 6:27; 1 Cor. 3:14; to survive, Read the full entry →
μένω Lat. maneo, to stay stand fast, abide, in battle, Hom., Aesch.; μ. κατὰ χώραν, of soldiers, Thuc.
to stay at home, stay where one is, not stir, Il.; μ. εἴσω δόμων Aesch.; κατ᾽ οἶκον Eur., etc.:—but, μ. ἀπό τινος to stay away from, Il.
to stay, tarry, Hom., etc.
of things, to be lasting, remian, last, stand, στήλη μένει ἔμπεδον Il., etc.
of condition, to remain as one was, of a maiden, Il.; ἢ μείνωσιν ὅρκοι if oaths hold good, Eur.; μ. ἐπὶ τούτων to remain contented with.., Dem.
to abide by an opinion, conviction, etc., ἐπὶ τῶι ἀληθεῖ Plat.
impers. c. inf., it remains for one to do, ἀνθρώποισι κατθανεῖν μένει Eur.
trans. to await, expect, wait for, c. acc., Il.; so, like Lat. manere hostem, Hom., etc.:—so, also c. acc. et inf., ἦ μένετε Τρῶας σχεδὸν…
Verb-PAM-3S — Verb · present · active · imperative · third person · singularpresent active imperative — an action in progress.
V-PAM-3S Part of Speech: Verb Tense: Present Voice: Active Mood: iMperative Person: third Number: Singular
a-bid': Old English word signifying progressively to "await," "remain," "lodge," "sojourn," "dwell," "continue," "endure"; represented richly in Old Testament (King James Version) by 12 Hebrew and in New Testament by as many Greek words. In the Revised Version (British and American) displaced often by words meaning "to sojourn," "dwell," "encamp." The Hebrew and Greek originals in most frequent use are yashabh, "to dwell"; meno, "to remain." "Abide (sit or tarry) ye here" (Ge 22:5); "The earth abide (continueth) forever" (Ec 1:4); "Who can abide (bear or endure) the day?" (Mal 3:2); "Afflictions abide (await) me" (Ac 20:23). The past tense abode, in frequent use, has the same…
119 occurrences in the New Testament, rendered 47 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 118 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 39 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.
ὀρθὴ δ’ οὐκ ἐπιδέχεται σύγκρισιν οὐδ’ ὀρθοτέρα γίνεται παρ’ ἑτέραν, ἀλλ’ ἐν ὁμοίῳ μένει τὴν ἰδίαν φύσιν οὔποτ’ ἀλλάττουσα.
μένει δʼ ἄχρι δεῦρο κατὰ γῆν τὴν Σειρίδα.
ἔτι καὶ ἔτι ἐρωτῶ ὑμᾶς: ἑαυτῶν γίνεσθε νομοθέται ἀγαθοί, ἑαυτῶν μένετε σύμβουλοι πιστοί, ἄρατε ἐξ ὑμῶν πᾶσαν ὑπόκρισιν.
ς βεβαιούτω αὐτῷ ὁ Κάστωρ ως … δημοσίῳ ἡ συγγραφὴ κυρία ἔστω πανταχῇ ἐπιφερομένη. Μένων Καλιστράτου Πέρσης τῆς ἐπιγονῆς μεμίσθωμαι παρὰ Κάστορος Καλλιστράτου τὸν ὑπάρχοντα αὐτῷ περὶ τὸν κατὰ
δραχμῶν ἑκατὸν εἴκοσι καὶ τῶν ἑπομένων, ἐφʼ ᾧ κυρωθεῖσα διαγράψω ἐπὶ τὴν δημοσίαν τράπεζαν, μενεῖ δέ μοι ἡ τούτων κράτησις καὶ κυρεία ἀναφαίρετος ἐπὶ τὸν ἀεὶ χρόνον, ἐὰν φαίνηται
πρόβατα τελεῖα ἀθάνατα … τετυχηκότα τῆς ἴσης ἐπιμελείας καὶ φροντίδος … ἐὰν φαίνηται μισθῶσαι, μένοντός σοι … ὀφείλω φόρου μνῶν δύο — … ου Νείλου τοῦ καὶ Ἰσχυρίωνος