2 Timothy 4:20 — Word Study
N1904Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα.¶
BSAErastuserastos [stayed on, remained] remainedmenō▸ inen Corinth;Korinthos [a city in Greece] TrophimusTrophimos [I had to leave behind, departed from] howeverde I leftapoleipō▸ [behind, sick and unable to travel] inen MiletusMilētos [an ancient city in Asia Minor] ailing.astheneō▸ [weak, feeble, or infirm]
| Greek | English | Parsing |
|---|---|---|
| Ἔραστος | Erastus | Noun, nominative, singular |
| ἔμεινεν | remained | Verb, aorist, active |
| ἐν | in | Preposition |
| Κορίνθῳ· | Corinth; | Noun, dative, singular |
| Τρόφιμον | Trophimus | Noun, accusative, singular |
| δὲ | however | Conjunction |
| ἀπέλιπον | I left | Verb, second aorist, active |
| ἐν | in | Preposition |
| Μιλήτῳ | Miletus | Noun, dative, singular |
| ἀσθενοῦντα.¶ | ailing. | Verb, present, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Erastus has remained at Corinth, and Trophimus I left sick in Miletus. |
| KJV | Erastus abode at Corinth: but Trophimus have I left at Miletum sick. |
| ASV | Erastus remained at Corinth: but Trophimus I left at Miletus sick. |
| YLT | Erastus did remain in Corinth, and Trophimus I left in Miletus infirm; |
| WEB | Erastus remained at Corinth, but I left Trophimus at Miletus sick. |
| BBE | Erastus was stopping at Corinth; but Trophimus, when I last saw him was at Miletus, ill. |
Where they part company is ἀσθενοῦντα — see How Translations Differ.
The sentence consists of a main clause followed by a contrasting clause that provides additional information about Trophimus.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectἜραστος
verbμένω
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 — 2 Timothy 4:20
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 — Closing Remarks of 2 Timothygenerated
2 Timothy 4:20 provides a personal update from Paul, who informs Timothy about his fellow workers. Erastus remains in Corinth, a significant city where Paul had established a church. Meanwhile, Trophimus, another companion, is left behind due to illness in Miletus, an ancient city known for its strategic location. This passage reflects the realities of ministry and the challenges faced by early Christians as they spread the gospel.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 19:22 | He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed for a time in the province of Asia. |
| 2 | Romans 16:23 | Gaius, who has hosted me and all the church, sends you greetings. Erastus, the city treasurer, sends you greetings, as does our brother Quartus. |
| 3 | Acts 20:4 | Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from the province of Asia. |
| 4 | Acts 21:29 | For they had previously seen Trophimus the Ephesian with him in the city, and they assumed that Paul had brought him into the temple. |
| 5 | Acts 20:15–17 | Sailing on from there, we arrived the next day opposite Chios. The day after that we arrived at Samos, and on the following day we came to Miletus. |
The Treasury of Scripture Knowledge — 6 references, hung on the phrase they belong to
The Key Word — Ἔραστος, erastosgenerated
The name Ἔραστος (erastos) is a proper noun referring to a companion of Paul, known for his role as a treasurer in Corinth. The name's root suggests a meaning of 'beloved', indicating a close relationship within the early church.
Erastus appears in the New Testament in Acts 19:22 and Romans 16:23, highlighting his significance in Paul's ministry. His mention here indicates his continued presence and contribution to the church in Corinth.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is translated in the Berean Standard Bible as 'Erastus has remained at Corinth, and Trophimus I left sick in Miletus.' This wording is consistent across several translations.
However, the KJV uses 'abode' while the ASV and WEB use 'remained'. The differences in wording do not change the essential meaning of the verse, focusing on the actions of Erastus and Trophimus.
Sentence Structuregenerated
The main finite verb is ἔμεινεν, remained, which governs the first clause about Erastus. The second clause, with ἀπέλιπον, I left, describes Trophimus and includes a participial phrase that indicates his condition.
The structure shows two main actions: one concerning Erastus' location and the other regarding Trophimus' health, with the participial phrase providing additional context.
Septuagint Backgroundgenerated
In the Septuagint, the word ἔμεινεν (menō), meaning 'remained', is used to translate Hebrew words like עָמַד (ʿāmaḏ), which conveys the idea of standing or taking a stand. This choice emphasizes a sense of steadfastness and presence in the context of Erastus remaining at Corinth.
The term ἀσθενοῦντα (astheneō), meaning 'ailing', corresponds to Hebrew words such as כָּשַׁל (kāšal), which can imply stumbling or weakness. This connection highlights Trophimus's condition as one of significant physical distress, underscoring the gravity of his situation in Miletus.
In plain words — the whole versegenerated
2 Timothy 4:20 informs us that Erastus stayed in Corinth, while Paul had to leave Trophimus sick in Miletus. This shows the challenges faced by Paul and his companions during their ministry.
Frequently Asked Questionsgenerated
Erastus was a Christian companion of Paul, mentioned in the New Testament as a treasurer in Corinth, indicating his role in the early church.
Trophimus was left behind because he was sick, unable to travel with Paul.
Corinth was an important city in Greece where Paul had established a church, and Erastus' presence there indicates ongoing ministry efforts.
This verse highlights the realities of ministry in the early church, including travel, illness, and the need for support among believers.
Reflection Questionsgenerated
- How can I support friends or family who are facing illness or challenges in their lives?
- What can I learn from Paul’s relationships with his companions in ministry?
- In what ways can I remain faithful in my commitments, like Erastus did?
- How can I encourage others who may feel left behind or unwell?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Timothy 4:20 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleErastus abode at Corinth,.... He was chamberlain of that city, Romans 16:23 who being sent along with Timothy into Macedonia, Acts 19:22 very probably went from thence into Achaia, to Corinth, his native place, where he stayed.
Read John Gill on 2 Timothy 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryErastus abode at Corinth: but Trophimus have I left at Miletum sick.
Read Robert Jamieson on 2 Timothy 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleErastus abode at Corinth; of this Erastus see . He was the chamberlain of Corith, so he abode there. Paul sent him into Macedonia, . But Tropimus have I left at Miletus sick; Trophimus was an Ephesian, , one of Paul’ s companions, ; he was left at Miletum, a city in Asia, not far from Ephesus.
Read Matthew Poole on 2 Timothy 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments20 Erastus abode at Corinth: but Trophimus have I left at Miletum sick. Ver. 20. At Miletum sick]
Read John Trapp on 2 Timothy 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(20) Erastus abode at Corinth.—Better rendered, remained at Corinth. An Erastus is mentioned in Romans 16:23, the “chamberlain” of Corinth, one of the Christian congregation of that city. This man was probably identical with him. Another “Eastus” appears among those who ministered to St. Paul at Ephesus (Acts 19:22). Him St. Paul sent on missionary work into Macedonia. There were, therefore, among St. Paul’s friends two men of this name: the one a resident official personage at Corinth; the other one of that band who journeyed hither and thither for the propagation of the faith. But Trophimus have I left at Miletum sick.—Trophimus, a Gentile Christian, who was with St. Paul on his third…
Read Charles John Ellicott on 2 Timothy 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 20. Erastus abode at Corinth] He was treasurer of that city, as we learn from Romans 16:23. See the note there. The apostle had sent him and Timothy on a mission to Macedonia, Acts 19:22, whence it is probable he returned to Corinth, and there became finally settled. Trophimus have I left at Miletum sick.] Even the apostles could not work miracles when they pleased; that power was but rarely given, and that for very special purposes. Trophimus was an Ephesian. See Acts 20:4, and the note there. Miletus was a maritime town of Ionia, not far from Ephesus; but there was another Miletus, in Crete, which some learned men think to be intended here. It appears that St. Paul went from…
Read AdamClarke on 2 Timothy 4 →CambridgeThe Cambridge Bible for Schools and Colleges20. Erastus abode] ‘Stayed at his post’; the verb suggests certainly that he had been commissioned by St Paul for some duty which he courageously fulfilled; if therefore it is unlikely that the Erastus who was chamberlain or treasurer (Oeconomus) of Corinth could be a fellow minister with Timothy to Macedonia (Acts 19:22), it is equally unlikely that he could have been set on duty at Corinth, as is implied here. In which case we may identify the Erastus of Act 19:22 with the Erastus here, and regard the ‘chamberlain’ as a different person. See sketch of last journeys of St Paul and his companions in the Introduction, p. 43.Trophimus] An Ephesian and Gentile, who was with St Paul at Troas on…
Read Cambridge on 2 Timothy 4 →Albert Barnes1798–1870Barnes' Notes on the BibleErastus - see the notes on Romans 16:23. Abode at Corinth - This was his home, where he filled an important office; see the notes at Romans 16:23.
Read Albert Barnes on 2 Timothy 4 →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
Erastus has remained at Corinth, and Trophimus I left sick in Miletus.
Erastus remained at Corinth, but I left Trophimus at Miletus sick.
Erastus has remained at Corinth, and Trophimus I left sick in Miletus.
Erastus stayed in Corinth. Trophimus I left ill in Miletus.
Tyndale line
Erastus abode at Corinth: but Trophimus have I left at Miletum sick.
Erastus remained at Corinth: but Trophimus I left at Miletus sick.
Erastus abode at Corinth: but Trophimus I left at Miletus sick.
Erastus abode at Corinth: but Trophimus I have left at Miletum sick.
Erastus abode at Corinthus: Trophimus I left at Miletum sicke.
Strictly literal
Erastus remained in Corinth, but Trophimus I left behind in Miletus sick.
Erastus did remain in Corinth, and Trophimus I left in Miletus infirm;
Erastus remained in Corinth, and I left Trophimus ailing in Miletus;
Erastus remained at Corinth, but Trophimus I left sick at Miletus.
From the Latin
Erastus remained at Corinth. And Trophimus I left sick at Miletus.
Simplified
Erastus stayed on in Corinth. I left Trophimus behind in Miletus because he was sick.
Erastus was stopping at Corinth; but Trophimus, when I last saw him was at Miletus, ill.
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.
Erastus remansit Corinthi. Trophimum autem reliqui infirmum Mileti.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܪܣܛܘܣ ܦܫ ܠܗ ܒܩܘܪܢܬܘܣ ܛܪܘܦܝܡܘܣ ܕܝܢ ܫܒܩܬܗ ܟܕ ܟܪܝܗ ܒܡܝܠܝܛܘܣ ܡܕܝܢܬܐ
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.
Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα.¶
The standard critical text of the New Testament.
Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα.¶
The previous edition, still widely cited.
Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα.¶
The Society of Biblical Literature edition, freely licensed.
Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ — ἐν Μιλήτῳ ἀσθενοῦντα.¶
The edition that turned scholarship toward the earliest manuscripts.
Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα.¶
An independent critical text built from the oldest witnesses then known.
Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα.¶
A recent critical edition following documentary evidence closely.
Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα.¶
The reading of the majority of surviving manuscripts.
Ἔραστος ἔμεινεν ἐν Κορίνθῳ· Τρόφιμον δὲ ἀπέλιπον ἐν Μιλήτῳ ἀσθενοῦντα.¶
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 |
|---|---|---|
| ἀπέλιπον I left | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
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 2 Timothy 4:20
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 Ἔραστος (i.e., *Erastos*) refers to a proper name, specifically Erastus, who was a companion of St. Paul and the treasurer of Corinth. The name is derived from the verb ἐράω (to love), suggesting a meaning of 'beloved.' It appears in the New Testament in Acts 19:22, Romans 16:23, and 2 Timothy 4:20.
The treasurer of Corinth, Ro 16:23.†
Εραστος. For this common name it is sufficient to refer to Sy// 388 (A.D. 129) where we hear of an ἤξιραστος, a shipowner of Ephesus. ἐραυνάω, ἐρευνάω. The spelling ἐρευνάω is found fey in the fragmentary P Petr IIf. 65(4)* 2° 44 (Ptol.), apparently part of a professional searcher’s report, but ἐραυνάω, which is adopted throughout by WH, is certain from i/A.D. onwards, e.g. P Oxy IT. 2945 (a.p. 22) (= Selections, p. 35) 6 o[tkos a3, Okc 1 Σεκόνδας ἠραύνηται κ[αὶ. ... .] ὁ ἐμ[ὸς] οἶκος ἠραύνητίαι: see Proleg, p. 46, where the spelling of the subst. is also discussed. As illustrating the two forms it is 3. ἐργασία enough to cite here P Tebt I. 3819 (B.c. 113) ἔρ]ευναν δὲ τούτου σὺν αὐτοῖς ποιησάμενος, P Oxy I. 671% (A.D. 338) ἐπὶ δυσὶ κεφαλαίοις τὴν ἔραυναν ποιούμενον, ““ making the inquiry concerning two points.” MGr ἔρευνα. In P Fay 104 (late iii/A.p.) reference is made 26, to…
Read the full entry →Ἔραστος (erastos) — Erastus.
ἐραστ-ός, ή, όν,
={ἐρατός}, beloved, lovely, in Prose the usual form, [Refs 5th c.BC+]: comparative, [Refs 2nd c.AD+]
Ἔραστος
Erastos
from erao (to love); beloved; Erastus, a Christian:--Erastus.
Ἔραστος, ου, ὁ
n.m.
Erastus
Ἔραστος Erastos 3x
Erastus, pr. name, Acts 19:22; Rom. 16:23; 2 Tim. 4:20*
Noun-NSM — Noun · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
N-NSM Part of Speech: Noun Case: Nominative Number: Singular Gender: Masculine
e-ras'-tus (Erastos, "beloved"):
The name occurs three times, each time denoting a companion of Paul.
(1) Erastus was sent with Timothy from Ephesus into Macedonia while Paul remained in Asia for a while. They are designated "two of them that ministered unto him" (Ac 19:22).
(2) "Erastus the treasurer of the city" sent greetings to the Christians in Rome (Ro 16:23). He was apparently an important person in the Corinthian community, and with Gaius probably represented that church in these fraternal relations with the Roman community.
(3) Erastus is one who, in 2Ti 4:20, "remained at Corinth."
We have no means of discovering whether one or more than one person is meant in these references. A. C. Headlam (HDB, under the word) thinks…
Erastus
Beloved. (1.) The “chamberlain” of the city of Corinth (Rom. 16:23), and one of Paul’s disciples. As treasurer of such a city he was a public officer of great dignity, and his conversion to the gospel was accordingly a proof of the wonderful success of the apostle’s labours.
(2.) A companion of Paul at Ephesus, who was sent by him along with Timothy into Macedonia (Acts 19:22). Corinth was his usual place of abode (2 Tim. 4:20); but probably he may have been the same as the preceding.
(beloved). One of the attendants of St. Paul at Ephesus, who with Timothy was sent forward into Macedonia. (Acts 19:22) (A.D. 51.) He is probably the same with Erastus who is again mentioned in the salutations to Timothy. (2 Timothy 4:20) Erastus the chamberlain, or rather the public treasurer, of Corinth, who was one of the early converts to Christianity. (Romans 16:23) According to the traditions of the Greek Church, he was first treasurer to the church at Jerusalem, and afterwards bishop of Paneas.
A Christian friend and fellow-laborer of Paul, a Corinthian, and chamberlain-that is, steward or treasurer-of the city. He followed Paul to Ephesus, and attended Timothy in a mission to Macedonia, Ac 19:22. He was again at Corinth when Paul wrote to the Romans, Ro 16:23; and remained there when Paul went as a prisoner to Rome, 2Ti 4:20.
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τῶν Μαύρων οὕτως Ἔραστος Καλθονιστας Οὐρβανός
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-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
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
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 Κόρινθος (i.e., *Korinthos*) refers to the city of Corinth, known for its wealth and moral corruption. It appears in several New Testament passages, highlighting its significance in early Christianity. The entries note its historical importance, including its destruction and later rebuilding, as well as its cultural reputation, which included both luxury and vice.
Κόρινθος, -ου, ἡ,
Corinth: Ac 18:1, 27 19:1, I Co 1:2, II Co 1:1, 23, II Ti 4:20.†
Κόρινθος, -ov, ἡ, Corinth, the metropolis of Achaia proper, situated on the isthmus of the Peloponnesus between the Aigean and Ionian Seas (hence called bimaris, Ilor. car. 1, 7, 2; Ovid. metam. 5, 407), and having two harbors, one of which called Cenchre (see Keyypeai) was the roadstead for ships from Asia, the other, called Lechzon or Lechzum, for ships from Italy. It was utterly destroyed by L. Mummius, the Roman consul, in the Achzan war, B. c. 146; but after the lapse of a century it was rebuilt by Julius Caesar [B. c. 44]. It was eminent in commerce and wealth, in literature and the arts, especially the study of rhetoric and philosophy; but it was notorious also for luxury and moral corruption, particularly the foul worship of Venus. Paul came to the city in his second missionary journey, [6.7 A. Ρ. 53 or 54, and founded there a Christian church: Acts xviii. 1; xix.1; 1 Co. i. 2…
Read the full entry →Κόρινθος (Korinthos) — Corinth.
1. Corinth , the city and country, [8th/7th c.BC, Refs 5th c.BC], attic; famed for its luxury, whence the proverb οὐ παντὸς ἀνδρὸς εἰς Κόρινθον ἐσθq ὁ πλοῦσs;— with a masculine adjective, ὀφρυόεντα K. [Refs 5th c.BC]:—;proverbial, Διὸς Κόρινθος, used of persons who are always repeating the same old story, [5th/4th c.BC], etc.
2. adverb Κορινθόθι, at Corinth , [8th/7th c.BC] (Middle Liddel)
Κόρινθος
Korinthos
of uncertain derivation; Corinthus, a city of Greece:--Corinth.
Κόρινθος, ου, ἡ
n.f.
Corinth
Κόρινθος Korinthos 6x
Corinth, a celebrated city of Greece, Acts 18:1; 19:1; 1 Cor. 1:2; 2 Cor. 1:1, 23; 2 Tim. 4:20*
Κόρινθος Κόρινθος, ἡ, Corinth, the city and country, Il., Hdt., attic; famed for its luxury, whence the proverb οὐ παντὸς ἀνδρὸς εἰς Κόρινθον ἐσθ᾽ ὁ πλοῦς; — with a masc. adj., ὀφρυόεντα K. Orac. ap. Hdt.:—proverb., Διὸς Κόρινθος, used of persons who are always repeating the same old story, Ar., etc.
adv. Κορινθόθι, at Corinth, Il.
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
kor'-inth (Korinthos, "ornament"): A celebrated city of the Peloponnesus, capital of Corinthia, which lay North of Argolis, and with the isthmus joined the peninsula to the mainland. Corinth had three good harbors (Lechaeum, on the Corinthian, and Cenchrea and Schoenus on the Saronic Gulf), and thus commanded the traffic of both the eastern and the western seas. The larger ships could not be hauled across the isthmus (Ac 27:6,37); smaller vessels were taken over by means of a ship tramway with wooden rails. The Phoenicians, who settled here very early, left many traces of their civilization in the industrial arts, such as dyeing and weaving, as well as in their religion and mythology. The Corinthian cult of Aphrodite, of Melikertes (Melkart) and of Athene Phoenike are of Phoenician origin. Poseidon, too, and other sea deities were…
Corinth
A Grecian city, on the isthmus which joins the Peloponnesus to the mainland of Greece. It is about 48 miles west of Athens. The ancient city was destroyed by the Romans (B.C. 146), and that mentioned in the New Testament was quite a new city, having been rebuilt about a century afterwards and peopled by a colony of freedmen from Rome. It became under the Romans the seat of government for Southern Greece or Achaia (Acts 18:12-16). It was noted for its wealth, and for the luxurious and immoral and vicious habits of the people. It had a large mixed population of Romans, Greeks, and Jews. When Paul first visited the city (A.D. 51 or 52), Gallio, the brother of Seneca, was proconsul. Here Paul resided for eighteen months (18:1-18). Here he first became aquainted with Aquila and Priscilla, and soon after his departure Apollos came…
an ancient and celebrated city of Greece, on the Isthmus of Corinth, and about 40 miles west of Athens. In consequence of its geographical position it formed the most direct communication between the Ionian and AEgean seas. A remarkable feature was the Acrocorinthus, a vast citadel of rock, which rises abruptly to the height of 2000 feet above the level of the sea, and the summit of which is so extensive that it once contained a whole town. The situation of Corinth, and the possession of its eastern and western harbors, Cenchreae and Lechaeum, are the secrets of its history. Corinth was a place of great mental activity, as well as of commercial and manufacturing enterprise. Its wealth was so celebrated as to be proverbial; so were the vice and profligacy of its inhabitants. The worship of Venus where was attended with shameful licentiousness. Corinth is still an episcopal see. The city…
Called anciently Ephyra, the capital of Achaia, and seated on the isthmus which separates the Ionian Sea from the Aegean, and hence called bimaris, "on two seas." The city itself stood a little inland; but it had two ports, Lechaeum on the west, and Cenchrea on the east. Its position gave it great commercial and military importance; for while the traffic of the east and west poured through its gates, as over the isthmus of Darien the commerce of two oceans, it was also at the gate of the Peloponnesus, and was the highway between Northern and Southern Greece. Its defense, besides the city walls, was in the Acro-corinth, a mass of rock, rising 2,000 feet above the sea, with precipitous sides, and with room for a town upon its summit. Corinth thus became one of the most populous and wealthy cities of Greece; but its riches produced pride, ostentation, effeminacy, and all the vices…
6 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 6 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
ἐγγυᾶταί μου τὸν λόγον Διονύσιος ὁ ἐν Κορίνθῳ, ὃς Σικελίας μὲν τύραννος ἦν, ἐκπεσὼν δὲ τῆς ἡγεμονίας εἰς Κόρινθον καταφεύγει καὶ γραμματιστὴς ὁ τοσοῦτος ἡγεμὼν γίνεται.
Κόρινθος ἦν Ἡρώδου σωματοφύλαξ τοῦ βασιλέως μάλιστα πιστευόμενος ὑπʼ αὐτοῦ.
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.
Ἰουλίωι δὲ Σαραπίωνι ἀδελφῶι Δεμᾶν προχειροφόρον Τελεσφόρον ἠπητὴν Ὥριμον Τρόφωνα Διογένη μάγειρον Ἐπαφρῦν μακρὸν Κόρινθον Δημήτριον Λάκωνα Ἑρμ … τὸν ἐν Ἀρσινοείτηι Ἐπαφρῦν νοτάριον Ἀγαθῦν νοτάριον Εὔπορον Εὐτραπέλου Ἀλέξανδρον
Λεωνίδης Ἁρμάιος ἀπὸ Πτολεμαίδος σιτοπαραλήμπτης Ἀμεννεὺς Φθαῦτος πράκτωρ σιτικῶν Φθαῦς νεώτερος Μιγχειους πράκτωρ ἀργυρικῶν Κόρινθος ἐκ μητρὸς Τααρμά - χιος ἀπὸ Τρώας … … σιτολόγος … ίων Ἁρφαήσιος σιτοπαραλήμπτης
Κουλίους Βιτάλις Κέρδων Κάρπος Ἀπίων Πελάσιος Κανείας Πλᾶς Νεικήτης ιδ Δημήτριος Φι … Ἀνδροῦς Κόρινθος Ἐκῦσις ἁλιεύς Ἄννιος Λεόντις α
The Greek word Τρόφιμος (i.e., Trophimos) is a proper name referring to a Christian mentioned in the New Testament, specifically in Acts and 2 Timothy. It is derived from a root meaning 'nutritive' and has various meanings related to nourishment and maintenance in broader Greek literature. The entries do not show significant disagreement.
Τρόφιμος, -ου, ὁ
Trophimus: Ac 20:4 21:29, II Ti 4:20.†
Τρόφιμος, “‘Trophimus”’ (Ac 204 a/.), as a proper name, occurs in P Oxy VIII. 1160? (late iii/iv a.D.) κυρίῳ pov πατρὶ ᾿Ωριγένης Τρόφιμος πολλὰ χαίρειν, and in the inserr. J/agn 122 (6)" (not later than iv/a.D.), PAS ii. 3859, αὐ. The word in its sense of ‘‘ foster-child ” may be illustrated from P Oxy X. 1284" (A.D. 250) ἀπὸ τῆς ἑαυτοῦ τροφίμί(ου) μηίτρός), ‘from his foster-child’s mother,” 26. VI. 903% (iv/A.D.) ἅμα τῶν τροφίμ[ω]ν pov, ‘along with my fosterdaughters.” For © τρόφιμος (as frequently in comedy), “the young heir,” see Menander ᾽᾿Εἰπιτρέπ. 160: cf. Fragm. 5317 where there is a τ". 7. Τρόφιμε.
Τρόφιμος (Trophimos) — Trophimus.
τρόφ-ῐμος, ον,
also ος, η, ον, see infr.:— nourishing, nutritious, γάλα -ώτατον [Refs 4th c.BC+]; opposed to ἄτροφος, [Refs 5th c.BC+]; τ. κλυστῆρες nutritive enemata, Lycusap. [Refs 4th c.AD+]
II. substantive τρόφιμος, ὁ, a slave's young master, ὁ τ. σου [Refs 4th c.BC+]; rendered erilis filius by Ter.[Refs 3rd c.AD+]the mistress, [Refs 2nd c.AD+]
II.2. neuter τρόφιμον, τό, maintenance, sustenance, [Refs 1st c.AD+]; τ. δουλικόν [Refs 1st c.AD+]: esp. food-supply of Alexandria, [Refs 6th c.AD+] contract for board, [Refs 6th c.AD+]
III. passive, nursling, foster-child, παῖς τ. τίνο; [Refs 5th c.BC+]; ὁ τ., frequently in Inscrr., [Refs 4th c.AD+]; τ. ἀδελφός [Refs 3rd c.AD+]; feminine τροφίμη [Refs 4th c.AD+]our nurslings, pupils, [Refs 5th c.BC+] and brought up…
Τρόφιμος
Trophimos
from 5160; nutritive; Trophimus, a Christian:--Trophimus.
see GREEK for 5160
Τρόφιμος, ου, ὁ
n.m.
Trophimus
Τρόφιμος Trophimos 3x
Trophimus, pr. name, of Ephesus, a friend of Paul, Acts 20:4; 21:29; 2 Tim. 4:20*
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
trof'-i-mus (Trophimos, literally, "a foster child" (Ac 20:4; 21:29; 2Ti 4:20)): An Asiatic Christian, a friend and companion-in-travel of the apostle Paul.
1. An Ephesian:
In the first of the three passages in which Trophimus is mentioned, he and Tychicus are called Asianoi, that is, natives of the Roman province of Asia; and making it still more definite, in Ac 21:29, he is termed an "Ephesian." Trophimus was one of eight friends, who accompanied Paul at the close of his 3rd missionary journey, and traveled with him from Greece through Macedonia into Asia, and onward by sea until Jerusalem was reached (see TYCHICUS). Trophimus went with Paul all the way, for, in the second of the passages referred to, he is mentioned as being…
Trophimus
A foster-child, an Ephesian who accompanied Paul during a part of his third missionary journey (Acts 20:4; 21:29). He was with Paul in Jerusalem, and the Jews, supposing that the apostle had brought him with him into the temple, raised a tumult which resulted in Paul’s imprisonment. (See TEMPLE, HEROD’S.) In writing to Timothy, the apostle says, “Trophimus have I left at Miletum sick” (2 Tim. 4:20). This must refer to some event not noticed in the Acts.
(nutritious). Both Trophimus and Tychicus accompanied Paul from Macedonia as far as Asia, but Tychicus seems to have remained there, while Trophimus proceeded with the apostle to Jerusalem. (A.D. 54.) There he was the innocent cause of the tumult in which St. Paul was apprehended. (Acts 21:27-29) From this passage we learn two new facts, viz. that Trophimus was a Gentile, and that he was a native of Trophimus was probably one brethren who, with Titus, conveyed the second Epistle to the Corinthians. (2 Corinthians 8:16-24) [TYCHICUS]
A disciple of Paul, a Gentile and an Ephesian by birth, came to Corinth with the apostle, and accompanied him in his whole journey to Jerusalem, A. D. 58, Ac 20:4. When the apostle was in the temple there, the Jews laid hold of him, crying out, "He hath brought Greeks into the temple, and hath polluted this holy place;" because, having seen him in the city accompanied by Trophimus, they imagined that he had introduced him into the temple.
Some years afterwards, Paul writes that he had left him sick at Miletus, 2Ti 4:20. This did not occur at Paul’s former visit to Millets, since Trophimus went with him to Jerusalem; nor on the voyage to Rome, for they did not go near Millets. It is therefore one of the circumstances which prove that Paul was released, and revisited Asia Minor…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τὸ τιμᾶν τοὺς γονεῖς ἐδώδιμον καὶ τρόφιμόν ἐστιν·
r κυρίῳ μου πατρὶ Ὠριγένῃ Τρόφιμος πολλὰ χαίρειν. πρὸ μὲν πάντων πολλά σε ἀσπάζομαι καὶ τὴν σύμβιόν σου Κοπρίαν καὶ
ὄχλησις ἐὰν ᾖ προίστασαι ἡμῶν, καὶ ἀξιῶ σε μαθεῖν πόσου ἡμῖν συναλλάσσει κριθὴν ὁ τρόφιμος τοῦ Διονυσίου τοῦ ἐπισφραγιστοῦ τῆς Ταμπέμου, ἵνα προνοήσωμαι ἀργυρίου. ἐρρῶσθαί σε εὔχομαι, ἄδελφε. ἐρρῶσθαί
ἦρκεν ἀλλὰ σῶά ἐστιν πάντα τὰ σά. ἀπήντησεν δὲ αὐτῷ Ζωίλος ὅτι καὶ τὸν τρόφιμον αὐτοῦ ἐνέκλεισεν, καὶ εἶπεν αὐτῷ ὅτι διὰ τὸν τρόφιμόν σου ἦλθας ἢ διὰ τὴν
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 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 2,787 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ἀπολείπω (i.e., *apoleipo*) means to leave behind or forsake. It can refer to leaving something or someone in a physical sense, as well as to abandoning duties or responsibilities. In the New Testament, it appears in contexts such as 2 Timothy 4:13, 20, and Hebrews 4:6, 9. The entries indicate a technical use in legal contexts, particularly in wills.
ἀπο-λείπω,
[in LXX for חדל יתר, etc.;]
to leave, leave behind (in π. a term. techn. in wills; v. MM, s.v.): II Ti 4:13, 20, Tit 1:5; pass., to be reserved, remain: He 4:6, 9 10:26.
to desert, abandon: Ju 6.†
ἀπο-λείπω : [impf. ἀπέλειπον, WH txt. in 2 Tim. iv. 18, 20; Tit. i. 5]; 2 aor. ἀπέλιπον ; (fr. Hom. down]; 1. to leave, leave behind: one in some place, Tit. i. 5 L T Tr WIL; 2 Tim. iv. 18, 20. Pass. ἀπολείπεται it remains, is reserved: Heb. iv. 9; x. 26; foll. by acc. and inf., Heb. iv. 6. 2. to desert, forsake: a place, Jude 6.
ἀπολείπω. P Par 225 (ii/B.c.) ἡ γὰρ δηλουμένη Νέφορις ἀπολιποῦσα τὸν πατέρα ἡμῶν συνῴκησε Φιλίππῳ τινί. Vhe word is apparently a ¢erv. techn. in wills, etc., 6. g. P Oxy I. 10554 (A.D. 117-37) κληρόνομον ἀπολείπω τὴν Bvyarépaly] μου . τὰ δὲ ὑπ᾽ ἐμοῦ ἀπολειφθησόμενα σκεύη KTA., P Catt’ 9 (ii/a.D.) (= Chrest. II. p. 421), BGU IV. 1098 (c. B.c. 18), 26. 11487 (B.C. 13), 26. 116418 (B.c. 15-1), and Afichel 1001" 4 (c. B.C. 200—the Will of Epicteta). In BGU IV. 1138'? (B.c. 19-18) (= Chrest. IL. p. 123) ἀπόλευιπέ μοι τὸν Tamia (2. 4. -av) ἐκ τῆ(9) pvAaKi(s), a jailor reports what the offending party said ‘to him, asking him to ‘‘leave” the imprisoned debtor to him. The verb occurs in a Phrygian tombstone of A.D. 114, C. and B. 590 (i. p. 656) bods ὑπὲρ yijs ἀπολιποῦσ[α] τέσσαρας kal θυγατέρα. It is…
Read the full entry →ἀπολείπω (apoleipō) — to leave.
ἀπο-λείπω,
aorist ἀπέλῐπον (ἀπέλειψα late, [Refs 1st c.AD+]:—
__A leave over or behind, οὐδ᾽ ἀπέλειπεν ἔγκατα[Refs 8th c.BC+]; bequeath, Test. Epict.[Refs 2nd c.BC+]; ἀ. κληρονόμον leave as one's heir, [Refs 2nd c.AD+]; bequeath to posterity, of writings, [Refs 3rd c.AD+]
__A.2 leave hold of, lose, ψυχάν[Refs 5th c.BC+]. leave behind in the race, distance: generally, surpass, [Refs 5th c.BC+]:—more frequently in middle and passive, see below 4. leave undisputed: hence, admit, [Refs 4th c.BC+] middle in [Refs]. leave, allow, ὑπερβολὴν οὐδὲ ταῖς ἑταίραις[Refs 4th c.AD+]
__A.II desert, abandon, one's post, etc., οὐδ᾽ ἀπολείπουσιν κοῖλον δόμον, of bees, [Refs 8th c.BC+]; ἀ. (i.e. τὴν πολιορκίην) [Refs]; τὴν ξυμμαχίαν, τὴν ξυνωμοσίαν, [Refs 5th…
ἀπολείπω
apoleipo
from 575 and 3007; to leave behind (passively, remain); by
implication, to forsake:--leave, remain.
see GREEK for 575
see GREEK for 3007
ἀπολείπω
v.
I leave, leave behind, desert, am reserved
ἀπολείπω apoleipō 7x
to leave, leave behind; pass. to be left, remain, 2 Tim. 4:13, 20; Heb. 4:6, 9; 10:26; to relinquish, forsake, desert, Tit. 1:5; Jude 6*
ἀπολείπω to leave over or behind, of meats not wholly eaten, Od.:—Mid. to leave behind one, after death, Hdt.
to leave hold of, lose, βίον Soph.; also, βίοτος ἀπολείπει τινά id. Soph.
to leave behind, as in the race, to distance, and generally to surpass, Xen.; v. infr.
to leave quite, forsake, abandon, of places one ought to defend, Il., Hdt., etc.: to leave one in the lurch, Hdt., Ar.
of things, to leave alone, leave undone or unsaid, Hdt., attic
to leave open, leave a space, Hdt., Xen.
intr. to fail, to be wanting, Od.; of rivers, to fall, sink, Hdt.; of flowers, to begin to wither, Xen.;—also, like ἀπειπεῖν, to fail, flag, lose heart, Hdt., Xen.
to be wanting of or in a thing, c. gen., Thuc.; of measures, ἀπὸ τεσσέρων πήχεων ἀπ. τρεῖς δακτύλους wanting 3 fingers of 4 cubits, Hdt.: c. inf., ὀλίγον ἀπέλιπον ἀπικέσθαι wanted but little of coming…
Verb-2AAI-1S — Verb · second aorist · active · indicative · first person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-1S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: first Number: Singular
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
9 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 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ὅσα γοῦν αὐλοὶ καὶ λύραι καὶ τὰ παραπλήσια μελῳδοῦσι, τῆς ἀηδόνων ἢ κύκνων μουσικῆς τοσοῦτον ἀπολείπεται, ὅσον ἀπεικόνισμα καὶ μίμημα ἀρχετύπου παραδείγματος, φθαρτὸν εἶδος ἀφθάρτου γένους.
καὶ ἄλλως ἐκπλαγεὶς τὴν ἀδόκητον τῶν Ἰουδαίων τόλμαν, φεύγει πεζός, ἕτεροί τε ὁμοίως πέντε τοὺς ἵππους ἀπέλιπον, οὓς οἱ περὶ τὸν Ἰησοῦν ἀπήγαγον εἰς τὴν πόλιν γεγηθότες ὡς μάχῃ ληφθέντας οὐκ ἐνέδρᾳ.
ωμένων μοι τέκνων … ου ἀφʼ οὑδηποτεοῦν … τὰ δοῦλα σώματα καὶ ἐάν τι ἀπολείπω καθʼ ὁνδηποτεοῦν τρόπων ὑπὲρ ὃν … ἐὰν δὲ τελευτήσω ἄτεκνος … ὥστε πάντα τὰ
ὃ δʼ ἂν ἐπιτελέσω κύριον ὑπάρχειν. ἐὰν δʼ ἐπὶ τῇδε τῇ διαθήκῃ τελευτήσω κληρονόμους ἀπολείπω τοὺς υἱούς μου Θῶνιν καὶ Ὧρον καὶ Εὐδαίμονα τοὺς τρεῖς μητρὸς Τα
ὃ δʼ ἂν ἐπιτελέσω κύριον ὑπάρχειν. ἐὰν δὲ ἐπὶ ταύτῃ τελευτήσω τῇ διαθήκῃ, κληρονόμον ἀπολείπω τὸν ἄνδρα μου Ἀβάσκαντον ἀπελεύθερον Ἀσκληπιάδου … τῆς ὑπαρχούσης μοι ἐν Ὀξυρύγχων πόλει ἐπ’
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.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word Μίλητος (i.e., Miletus) refers to a maritime city in Caria, located on the west coast of Asia Minor. It is mentioned in the New Testament in Acts and 2 Timothy, highlighting its historical significance as a center of culture and philosophy.
Μίλητος, -ου, ἡ,
Miletus, a maritime city of Caria: Ac 20:15, 17, II Ti 4:20.†
Μίλητος, -ov, ἡ, Mile/us, a maritime city [now nearly ten miles fr. the coast (cf. Acts xx. 38)] of Caria or Ionia, near the mouths of the Meander and not far [e. 35 m.S.] from Ephesus. It was the mother of many [some eighty] colonies, and the birth-place of Thales, Anaximander, and other celebrated men: Acts xx. 15, 17; 2 Tim. iv. 20. [Zewin, St. Paul, ii. 90 sq.]
Μίλητος (Milētos) — Miletus.
Miletus , a Greek city in Caria, [8th/7th c.BC] (from Middle LSJ)
Μίλητος
Miletos
of uncertain origin; Miletus, a city of Asia Minor:--Miletus.
Μίλητος, ου, ἡ
n.f.
Miletus
Μίλητος Milētos 3x
Miletus, a seaport city of Caria, on the west coast of Asia Minor, Acts 20:15, 17; 2 Tim. 4:20*
Μίλητος Μί_λητος, ἡ, Miletus, a Greek city in Caria, Il.
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
mi-le'-tus (Miletos): A famous early Ionian Greek city on the coast of Caria, near the mouth of the Meander River, which, according to Ac 20:15-21:1, and 2Ti 4:20 (the King James Version "Miletum"), Paul twice visited. In the earliest times it was a prominent trading post, and it is said that 75 colonies were founded by its merchants. Among them were Abydos, Cyzicus and Sinope. In 494 BC, the city was taken by the Persians; it was recovered by Alexander the Great, but after his time it rapidly declined, yet it continued to exist until long after the Christian era. In the history of early Christianity it plays but a little part. The Meander brings down a considerable amount of sediment which it has deposited at its mouth, naturally altering the coast line. The gulf into which the…
Miletus
(Miletum, 2 Tim. 4:20), a seaport town and the ancient capital of Ionia, about 36 miles south of Ephesus. On his voyage from Greece to Syria, Paul touched at this port, and delivered that noble and pathetic address to the elders (“presbyters,” ver. 28) of Ephesus recorded in Acts 20:15-35. The site of Miletus is now some 10 miles from the coast. (See EPHESIANS, EPISTLE TO.)
(Acts 20:15,17) less correctly called MILETUM in (2 Timothy 4:20) It lay on the coast, 36 miles to the south of Ephesus, a day’s sail from Trogyllium. (Acts 20:15) Moreover, to those who are sailing from the north it is in the direct line for Cos. The site of Miletus has now receded ten miles from the coast, and even in the apostles’ time it must have lost its strictly maritime position. Miletus was far more famous five hundred years before St. Paul’s day than it ever became afterward. In early times it was the most flourishing city of the Ionian Greeks. In the natural order of events it was absorbed in the Persian empire. After a brief period of spirited independence, it received a blow from which it never recovered, in the…
An ancient city, formerly the metropolis of all Ionia, situated on the western coast of Asia Minor, on the confines of Caria, just south of the mouth of the river Meander. It was the parent of many colonies, and was celebrated for a temple and oracle of Apollo Didymaeus, an as the birthplace of Thales, Anaximander, Democritus, and other famous men.
The apostle Paul, on his voyage from Macedonia toward Jerusalem, spent a day or two here, and held an affecting interview with the Christian elders of Ephesus, who at his summons came nearly thirty miles from the north to meet him, Ac 20:15-38. He also revisited Miletus after his first imprisonment at Rome, 2Ti 4:20. There were Christians and bishops there from the fifth to the eighth century; but the city has long been in ruins, and…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τιμὴν ὧν γράφει Ἑρμοκλῆν ἔχοντα περίστρωμα καὶ προσκεφάλαιον α. ταῦτα δὲ ἀπέστειλεν ἐκεῖνος ἐκ Μιλήτου εἰς Ἁλικαρνασσόν, ὅτε τὰ κλινάρια ἀπέστειλεν καὶ τὸ ταπίδιον. ἀντήλλαξεν δὲ καὶ τὸ τῆς
ἀσθενέω (astheneo) means to be weak or sick, derived from the word for weakness, ἀσθενής. It encompasses a range of meanings from physical weakness and sickness to moral or spiritual feebleness. The New Testament uses it in various contexts, including references to illness (e.g., Matthew 25:36) and weakness in faith (e.g., Romans 14:1). Mounce notes its use in a metaphorical sense, indicating weakness in authority or power.
ἀσθενέω, -ῶ
(< ἀσθενής),
[in LXX chiefly for כּשׁל;]
to be weak, feeble: Ac 20:35, Ro 8:3, II Co 11:21 12:10 13:4, 9; c. dat., πίστει (Cremer, 527), Ro 4:19 14:1; same implied, Ro 14:2, 21, I Co 8:11, 12, II Co 11:29; εἰς, II Co 13:3. Specif., of bodily debility, to be sick: Mt 25:36, 39, Lk 4:40, Jo 4:46 5:3, 7, 13 11:1-3, 6, Ac 9:37, Phl 2:26, 27, II Ti 4:20, Ja 5:14; οἱ ἀσθενοῦντες…
ἀσθενέω is too common to need many citations. There is a pathetically laconic ᾿Ασθενῶ between some household details and concluding salutations in an undated letter, BGU III. 82774 P Oxy IV. 725% (A.D. 183) is typical: a boy apprenticed to a weaver is to have 20 holidays a year for festivals, without loss of wages, ἐὰν δὲ πλείονας τούτων ἀργήστ [ἢ ἀσ]θενήσῃ ἢ ἀτακτήσῃ κτλ, “from idleness or ill-health or disobedience’ (Edd.), they must be made up, With the use of the verb in Mt 108 may be compared Sy// 5031° where a certain man is extolled because, in addition to other benefactions, παρέσχεν ἰατ]ρὸν τὸν θεραπεύσοντία τοὺς ἀσθενοῦντας ἐν rile] παν[ηγύρει]. See also P Par 5! (8.6. 114) ἀσθενῶν τοῖς ὄμμασι (so also P Leid Mi), 26. 63'¥. 122 (B.c, 165) κατὰ τῶν ἀσθενούντων καὶ μὴ δυναμένων ὑπουργεῖν, BGU III. 84432 (A.D. 83) κόπους γάρ po[t] παρέχει ἀσθενοῦντει. In ἀσθένημα δῦ P Lond 144 (?…
Read the full entry →ἀσθενέω (astheneō) — be weak: weak.
Included with: ἀσθέν-εια, ἡ,
want of strength, weakness, [Refs 5th c.BC+]; especially feebleness, sickliness, [Refs 5th c.BC+]
2. disease, sickness, [Refs 2nd c.BC+]; δι᾽ ἀσθένειαν[NT]
3. ἀ. βίου poverty, [Refs 5th c.BC+]
4. in moral sense, feebleness, weakness, τῆς ἀνθρωπίνης φύσεως[Refs 5th c.BC+] to be weak, feeble, sickly, ἀ. μέλη to be weak in limb, [Refs 5th c.BC+]; ἀ. ἀσθένειαν [NT+5th c.BC+]; ἠσθένησε he fell sick, [Refs 4th c.BC+]sick man, [Refs 5th c.BC+]; ἠσθενηκότα[Refs 2nd c.BC+]
2. to be needy, [Refs 5th c.BC+]; ἠσθενηκότες, of those unable to pay taxes, [Refs 1st c.BC+]
3. with infinitive, to be too weak to do a thing, not to be able.., [Refs 1st c.AD+]
ἀσθενέω
astheneo
from 772; to be feeble (in any sense):--be diseased, impotent folk
(man), (be) sick, (be, be made) weak.
see GREEK for 772
ἀσθενέω
v.
I am weak, sick
ἀσθενέω astheneō 33x
to be weak, infirm, deficient in strength; to be inefficient, Rom. 8:3; 2 Cor. 13:3; to be sick, Mt. 25:36; met. to be weak in faith, to doubt, hesitate, be unsettled, timid, Rom. 14:1; 1 Cor. 8:9, 11, 12; 2 Cor. 11:29; to be deficient in authority, dignity, or power, be contemptible, 2 Cor. 11:21; 13:3, 9; to be afflicted, distressed, needy, Acts 20:35; 2 Cor. 12:10; 13:4, 9
ἀσθενέω ἀσθενής to be weak, feeble, sickly, Eur., Thuc., etc.; ἠσθένησε he fell sick, Dem.
Verb-PAP-ASM — Verb · present · active · participle · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
V-PAP-ASM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Accusative Number: Singular Gender: Masculine
35 occurrences in the New Testament, rendered 16 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 33 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 32 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.
παυσαμένη γὰρ τοῦ διανέμειν καὶ κατακερματίζειν τὴν τροφὴν πολλοῖς ἐκγόνοις ἅτε ἱκανοῖς γεγονόσιν ἐξ ἑαυτῶν τρέφεσθαι, παρ’ ἣν αἰτίαν λιμώττουσα ἠσθένει, μόλις διακορὴς ἐγένετο, ὡς πιανθεῖσαν πάλιν ἀνηβῆσαι.
τῶν οὖν κρίκων ἀσθενῶν ὄντων κατʼ αὐτοὺς ἐνεγκεῖν τὸ βάρος τῶν λίθων ἑτέρους δύο κρίκους μείζονας τῇ πέζῃ τοῦ ἐσσήνου ᾗπερ ἀνήκει πρὸς τὸν τράχηλον ἐμβεβηκότας τῷ ὑφάσματι ποιοῦσι, δεξομένους ἁλύσεις εἰργασμένας, αἳ συνῆσαν κατʼ ἄκρον τῶν ὤμων…
τοὺς ἐν θλίψει ἡμῶν σῶσον, τοὺς ταπεινοὺς ἐλέησον, τοὺς πεπτωκότας ἔγειρον, τοῖς δεομένοις ἐπιφάνηθι, τοὺς ἀσθενεῖς ἴασαι, τοὺς πλανωμένους τοῦ λαοῦ σου ἐπίστρεψον: χόρτασον τοὺς πεινῶντας, λύτρωσαι τοὺς δεσμίους ἡμῶν, ἐξανάστησον τοὺς ἀσθενοῦντας,…
γὰρ μόναι σε ἠρώτησε … ου χάριν ἀπηλλάγη δὲ … σήμερον ἀσθενῶν ἵνα … ἡμέρας πέντε ἐν τῆι … … ἕως κομ … ψω ἐσχηκέναι
Ἐπαφροδείτῳ τῷ ἀδελφῷ πλεῖστα χαίρειν· πέμπεις με μεμφόμενος ἄλλ’ οὐκ ἔγραψά σοι ὅτι ἀσθενῶ … … … ἐξάπινα ἐξῆλθεν … … ευς καὶ οὐ δεδύνημαι σοι … ης
εἰς τὴν πόλιν τῆι α τοῦ Ἁθὺρ μηνός, καὶ ἐλθὼν εὗρε τὴν ἀδελφὴν αὐτοῦ ἀσθενοῦσαν, καὶ μέχρι τούτου ἀσθενεῖ. οὐκ ἤθελον δὲ αὐτὸν σκυλῆναι καὶ καταπλεῦσαι, ἀλλὰ διεμα