Acts 10:18 — Word Study
N1904καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
BSAAndkai having called outphōneō▸ [to inquire] they were askingpunthanomai▸ ifei SimonSimōn [also known as, surnamed] whoho is being calledepikaleō▸ PeterPetros [the rock, a stone] hereenthade [in this place, hither] is lodged.xenizō▸ [lodging, residing]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| φωνήσαντες | having called out | Verb, aorist, active |
| ἐπυνθάνοντο | they were asking | Verb, imperfect, no voice stated |
| εἰ | if | Conditional particle |
| Σίμων | Simon | Noun, nominative, singular |
| ὁ | who | Article, nominative, singular |
| ἐπικαλούμενος | is being called | Verb, present, passive |
| Πέτρος | Peter | Noun, nominative, singular |
| ἐνθάδε | here | Adverb |
| ξενίζεται.¶ | is lodged. | Verb, present, passive |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | They called out to ask if Simon called Peter was staying there. |
| KJV | And called, and asked whether Simon, which was surnamed Peter, were lodged there. |
| ASV | and called and asked whether Simon, who was surnamed Peter, were lodging there. |
| YLT | and having called, they were asking if Simon, who is surnamed Peter, doth lodge here? |
| WEB | and called and asked whether Simon, who was also called Peter, was lodging there. |
| BBE | To see if Simon, named Peter, was living there. |
Where they part company is in the rendering of φωνήσαντες and ἐπυνθάνοντο — see How Translations Differ.
The structure is straightforward, with a main clause followed by an infinitive phrase detailing the purpose of the call, and a prepositional phrase indicating the location.
5 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectφωνέω
verbφωνέω
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 — Acts 10:18
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 — Peter's Vision and the Messengersgenerated
Acts 10:18 describes how the men sent by Cornelius sought to find Simon Peter. This moment is pivotal as it sets the stage for Peter's vision and the subsequent inclusion of the Gentiles into the early Church. The inquiry reflects the growing interest in Peter's teachings and the unfolding events that would lead to a significant expansion of the Christian community, as noted in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 10:5–6 | Now send men to Joppa to call for a man named Simon who is called Peter. |
| 2 | Acts 11:11 | Just then three men sent to me from Caesarea stopped at the house where I was staying. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — ἐπυνθάνοντο, punthanomaigenerated
The verb ἐπυνθάνομαι is in the imperfect tense, indicating ongoing action in the past. It means 'to inquire' or 'to ask,' typically to gather information. This word emphasizes the active effort of the men to learn about Peter's whereabouts.
The lexicons highlight its use in contexts where individuals seek knowledge or clarification, making it a fitting choice for this scenario where the messengers are trying to locate Simon Peter.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'They called out to ask if Simon called Peter was staying there.' Other translations, like the KJV and ASV, use 'called' and 'asked,' which captures the essence of their inquiry.
Where the translations differ is in the rendering of φωνήσαντες. The BSB opts for 'called out,' while the YLT uses 'having called.' Similarly, ἐπυνθάνοντο is rendered as 'they were asking' in LSV and 'ask' in BSB, showcasing a variation in emphasis on the action.
Sentence Structuregenerated
The main verb in the verse is φωνήσαντες, meaning 'having called out,' which governs the action of the sentence. The structure includes a subordinate clause that details what they were asking about, specifically concerning Simon Peter's location.
The sentence is built around the inquiry, with the subject being the men who were sent, and the object being the question of Peter's lodging. This arrangement highlights the focus on their quest for information.
Septuagint Backgroundgenerated
The word ἐπυνθάνομαι does not have a direct equivalent in the Septuagint, but its usage in the New Testament reflects a common theme of seeking knowledge or understanding, which is prevalent in various Old Testament narratives.
In the Septuagint, similar inquiries often appear in contexts where individuals seek guidance or information, emphasizing the continuity of this theme in biblical literature.
In plain words — the whole versegenerated
Acts 10:18 tells us that the men sent by Cornelius called out to ask if Simon, who was also called Peter, was staying there. This moment is crucial as it leads to Peter's vision and the broader acceptance of Gentiles into the Church.
Frequently Asked Questionsgenerated
It indicates that the men were actively seeking information about Simon Peter's whereabouts, showing their urgency in the matter.
Simon is his original name, while Peter, meaning 'rock,' is the name given to him by Jesus, reflecting his role in the early Church.
This inquiry sets the stage for the events that follow, including Peter's vision and the inclusion of Gentiles, which is a turning point in the early Church.
It highlights the growing interest in Peter's leadership and the unfolding mission to reach beyond the Jewish community, aligning with the broader theme of the Gospel's expansion.
Reflection Questionsgenerated
- What can I learn from the way the men sought information about Peter?
- How does understanding Peter's dual name enrich my view of his role in the early Church?
- In what ways can I actively seek to learn more about my faith, similar to the inquiry made in this verse?
- How can I apply the lessons from Peter's interactions with the Gentiles in my own life?
The early church on this verse — how the Fathers read it
John Chrysostom offers insights into this passage, noting the significance of the inquiry made by the messengers and its timing in relation to Peter's reflections.
His perplexity neither lasts long when it did occur, nor did it occur before this, but just at the moment when they "asked whether he were lodging there."Early Church Fathers on Acts 10 →
Observe too how he did not at once receive them. For, it says, they "called, and asked, whether Simon, which was surnamed Peter, were lodging there." As it was a mean looking house, they asked below, they inquired of the neighbors.Early Church Fathers on Acts 10 →
Commentators on this verse — 5 expositors, verse by verse
Each of these wrote on Acts 10:18 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd called, and asked,.... That is, they called to the people of the house, Simon's family; and in a civil and courteous manner asked them, whether Simon, which was surnamed Peter; which they said to
Read John Gill on Acts 10 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd called, and asked whether Simon, which was surnamed Peter, were lodged there.
Read Robert Jamieson on Acts 10 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBeing strangers, they address themselves to such of the house as came to the door.
Read Matthew Poole on Acts 10 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments18 And called, and asked whether Simon, which was surnamed Peter, were lodged there. Ver. 18. And called and asked] Whether death will use so much manners as these did, viz. to call and ask for us, or ever he seizeth us, it is uncertain. Senibus mors in ianuis, adolescentibus in insidiis, saith Bernard. The young man hath death at his back, the old man before his eyes, saith Aquinas. And that is the more dangerous enemy that pursueth thee, than that which marcheth up toward thy face. Be sober, be vigilant: of doomsday there are signs affirmative and negative, not so of death; and yet every man’ s death’ s day is his doomsday.
Read John Trapp on Acts 10 →CambridgeThe Cambridge Bible for Schools and Colleges18. and called] i.e. on some one within the house to come forth. These messengers, like Cornelius himself, were most probably Gentiles, and so might not feel justified in entering a Jewish house without giving notice of their presence.
Read Cambridge on Acts 10 →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
They called out to ask if Simon called Peter was staying there.
and called and asked whether Simon, who was also called Peter, was lodging there.
They called out to ask if Simon called Peter was staying there.
They called out to ask if Simon, known as Peter, was staying there as a guest.
Tyndale line
And called, and asked whether Simon, which was surnamed Peter, were lodged there.
and called and asked whether Simon, who was surnamed Peter, were lodging there.
and called and asked whether Simon, which was surnamed Peter, were lodging there.
And called, and asked whether Simon, who was surnamed Peter, lodged there.
And called, and asked, whether Simon, which was surnamed Peter, were lodged there.
Strictly literal
and having called [some one], they inquired if Simon who was surnamed Peter was lodged there.
and having called, they were asking if Simon, who is surnamed Peter, doth lodge here?
and having called, they were asking if Simon, who is surnamed Peter, lodges here.
They called out and asked whether Simon, who was also called Peter, was staying there.
From the Latin
And when they had called, they asked, if Simon, who is surnamed Peter, were lodged there.
Simplified
They called out, asking whether Simon, also called Peter, was staying there.
To see if Simon, named Peter, was living there.
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Et cum vocassent, interrogabant, si Simon qui cognominatur Petrus illic haberet hospitium.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܩܪܝܢ ܗܘܘ ܬܡܢ ܘܡܫܐܠܝܢ ܕܐܢ ܫܡܥܘܢ ܕܡܬܩܪܐ ܟܐܦܐ ܗܪܟܐ ܫܪܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
The standard critical text of the New Testament.
καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
The previous edition, still widely cited.
καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
The Society of Biblical Literature edition, freely licensed.
καὶ φωνήσαντες — εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
The edition that turned scholarship toward the earliest manuscripts.
καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
An independent critical text built from the oldest witnesses then known.
καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
A recent critical edition following documentary evidence closely.
καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
The reading of the majority of surviving manuscripts.
καὶ φωνήσαντες ἐπυνθάνοντο εἰ Σίμων ὁ ἐπικαλούμενος Πέτρος ἐνθάδε ξενίζεται.¶
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 |
|---|---|---|
| ἐπυνθάνοντο they were asking | NA28, NA27, Tyn, SBL, Treg, TR, Byz | WH |
Apparatus — SBL Greek New Testament, CC BY 4.0
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 Acts 10:18
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
φωνέω is built from the root for sound and means to call out, cry aloud, or speak. It applies to both humans and animals, including the crowing of a cock, as noted in Matthew 26:34. The word can also mean to summon or invite, and it appears frequently in the New Testament, particularly in contexts of addressing or calling individuals.
φωνέω, -4; impf. 3 pers. sing. ἐφώνει; fut. φωνήσω ; 1 aor. ἐφώνησα; 1 aor. inf. pass. φωνηθῆναι ; (φωνή); 1. -as fr. Hom. down, intrans. to sound, emit a sound, to speak: of a cock, to crow, Mt. xxvi. 84, 74 sq.; Mk. xiv. 30, 68 [L br. WH om. the el. (see the latter’s App. ad loe.)], 72; Lk. xxii. 34, 60 sq.; Jn. xiii. 838; xviii. 27, (of the cries of other animals, Is. xxxviii. 14; Jer. xvii. 11; Zeph. ii. 14 ; rarely so in prof. auth. as [ Aristot. (see L. and S. s. v. I. 2)], Aesop. fab. 36 [225 ed. Halm]); of men, to ery, cry out, cry aloud, speak with a loud voice: foll. by the words uttered, Lk. viii. 8; with φωνῇ μεγάλῃ added [(cf. W. § 32, 2 fin.), Mk. i. 26 T Tr WH]; Acts xvi. 28; ἐφώνησε λέγων, Lk. viii. 54; φωνήσας εἶπεν, Lk. xvi. 24; φωνήσας φωνῇ pey. εἶπεν, Lk. xxiii. 46; ἐφών. κραυγῇ [LT Tr WH φωνῇ] pey. λέγων, Rev. xiv. 18; Ἰφωνήσαντες ἐπυνθάνοντο (WH txt. ἐπύθοντο)…
Read the full entry →φωνέω, ‘ery out,” ‘‘shout”: cf. BGU III. 9258 (iii/a.p.) μετὰ τὴ (ν») [ἀ]ν[ἀγ]νίωσιν] ἡ βουλὴ ἐφώνησεν: "Εἰλλειμμά éomw ..., and P Oxy XVII. 2rio® (Α.}. 370) οἱ βουλευταὶ ἐφώνησαν’ κύριον τὸ κατὰ κῆραν, ** The senators cried, ‘ What is on the tablet is valid’” (Ed.). The word, which is used of the ‘‘crowing” of a cock in Mt 268 αλ., gives place to κοκκύζω in the new Rainer frag(Atitthetlungen aus der Sammlung der Papyrus ment
φωνέω (phōneō) — to call.
φων-έω,
(φωνή) produce a sound or tone:
I. properly of men, speak loud or clearly, or simply, speak, give utterance, [Refs 8th c.BC+]aorist (present and imperfect only in compounds); ὣς ἄρα φωνήσας ἀπέβη [Refs 8th c.BC+]; καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα addressed him with a loud voice in winged words, [Refs]; φωνοῦντος ἢ ἠχοῦντος ἢ ψοφοῦντος [Refs 4th c.BC+]; followed by the words spoken, φώνησε (φώνασε codices) δ᾽, εὕδεις, βασιλεῦ [Refs 5th c.BC+]; οἱ βουλευταὶ ἐφώνησαν.. the Senators exclaimed.., [Refs 4th c.AD+]; “βέκος φ. utter the word βέκος, [Refs 5th c.BC+] having made her voice sound, [Refs 8th c.BC+] adjective, φ. μέγιστον ἀνθρώπων to have the loudest voice, [Refs 5th c.BC+]; δεινὸν φ.[Refs 5th c.BC+]: absolutely, cry aloud, as in joy, [Refs 5th c.BC+]; of a singer, ἀοιδὸς.. αἰόλα φωνέων [Refs 3rd c.BC+] —passive, τὰ φωνηθέντα…
φωνέω
phoneo
from 5456; to emit a sound (animal, human or instrumental); by
implication, to address in words or by name, also in imitation:--call
(for), crow, cry.
see GREEK for 5456
φωνέω
v.
I crow, shout, summon
φωνέω φωνή to produce a sound or tone:
properly of men, to speak loud or clearly, or simply to speak, Hom., etc.;—c. acc. cogn., ὄπα φωνήσασα making the voice sound, Od.; so, βέκος φ. to utter the sound βέκος, Hdt.; so with neut. adj., μέγιστα φωνέειν to have the loudest voice, id. Hdt.; μέγα φ. Aesch.: —absol. to cry aloud, Soph.; to sing, Theocr.
of animals, to utter their cries, Arist.; of the cock, to crow, NTest.
of a musical instrument, to sound, Eur.; but βροντὴ φ. it has a voice, is significant, Xen.
c. acc. pers. to speak to, call to, Il.; c. dat. to cry to, Ζεῦ ἄνα, σοὶ φωνῶ Soph.
to call by name, call, id. Soph., NTest.
φ. τινα, c. inf., to command one to do, σὲ φωνῶ μὴ συγκομίζειν Soph.
c. acc. rei, to speak or tell of, Aesch., Soph.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
43 occurrences in the New Testament, rendered 22 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 42 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
φωνεῖ γὰρ καὶ καλεῖ τὸ μὲν ὁρατὸν τὴν ὅρασιν ἐφ’ ἑαυτό, ἡ δὲ φωνὴ τὴν ἀκοήν, ὁ δὲ ἀτμὸς τὴν ὄσφρησιν, καὶ συνόλως τὸ αἰσθητὸν τὴν αἴσθησιν ἐφ’ ἑαυτὸ προσκαλεῖται·
διαβὰς δὲ τὸν χείμαρρον καὶ ἐπὶ τὴν κορυφὴν ἀνελθὼν τοῦ ὄρους, ὅθεν ἔμελλεν ἐξάκουστος εἶναι, ἐμβοήσας τοῖς στρατιώταις τοῦ Σαούλου καὶ τῷ στρατηγῷ Ἀβενήρῳ διανίστησιν αὐτὸν ἀπὸ τοῦ ὕπνου τοῦτόν τε ἐφώνει καὶ τὸν λαόν.
νεκροτάφοι Ὀξυρύγχων πόλεως τιμὴν στολῆς τριβακῆς φαιᾶς καὶ δικρόσσου πρότερον Ἡρᾶτος Ξένου παιδαγωγοῦ τετελευτηκότος ἐφώνησαν· ἀπαιτείσθωσαν οἱ νεκροτάφοι δραχμὰς κ. Θοωνᾶς Πάσειτος καὶ Πετοσορᾶπις Θοων καὶ Πετεσεῖρις Ἁρθοώνιος…
καὶ διὰ παντὸς ὑγιαίνειν· οι… ἀνέβαινες πολλὰ … … ν περὶ τοῦ κορασίου … φώνησον συ διὰ Διοδώρου … ατη μηνὸς ἀνέβη … λοιπὸν οὖν ὀφείλει πάλι
ἐφώνησεν τὸ δεσμοφυλακιτικὸν ἡμιωβέλιον Διδυμίων
The Greek word πυνθάνομαι (*punthanomai*) means to inquire or ask, often to learn something through questioning. It can take various constructions, such as asking about a person or learning information indirectly. In the New Testament, it appears in contexts where characters seek information or clarification, notably in Matthew and Acts. The lexicons do not show significant disagreement about its meanings.
πυνθάνομαι; impf. ἐπυνθανόμην; 2 aor. ἐπυθόμην ; [cf. Curtius § 328]; a depon. verb; as in class. Grk. fr. Hom. down 1. to inquire, ask: foll. by an indir. quest. —w. the indic. Acts x. 18; with the opt., Jn. xiii. 24 RG; Lk. xv. 26; xviii. 36; Acts xxi. 32; foll. by a dir. quest., Acts iv. 7; x. 29; xxiii. 19; παρά τινός τι [B. 167 (146)], Jn.iv.52; παρά twos foll. by an indir. quest. w. the indic. Mt. ii. 4; τὶ περί τινος, Acts xxiii. 20. 2. to ascertain by inquiry: foll. by ὅτι, Acts xxiii. 84 [A. V. understood ].
πυνθάνομαι, “inquire,” is common: P Petr II. 16'% (11,8.6.) πευσόμεσθα ἀκριβέστερον (cf. Ac 23°°), PSI VI. 61415 (iii/B.c.) πυνθάνεται εἴ τι ἥκει γράμμα παρά σου, P Cairo Zen I. 5904418 (B.C. 257) νῦν μὲν γὰρ αὐτὸν πυνθανόμεθα ὀλιγωρεῖσθαι, P Eleph 133 (B.C. 223-2) ἐγὼ οὖν ἐπυνθανόμην τοῦ Σανῶτος, εἴ τι βούλοιτο ἐν τοῖς καθ᾽ ἡμᾶς τόποις, P Lond 431 (ii/B.c.) (=I. p. 48, Crest. I. p. 162) πυνθανομένη μανθάνειν oe Αἰγύπτια γράμματα συνεχάρην σοι καὶ ἐμαυτῆι, P Oxy VIII. r1o2'! (c. Α.Ὁ. 146) πυνθανομένου pov οὐδὲν σαφὲς ἐδήλω[ σ]εῖν, 24. VI. 9301! (ii/ili A.D.) ἐμέλησε δέ μοι πέμψαι καὶ πυθέσθαι περὶ τῆς Vylas σου. and Up. PSI III. 1847 (notice of a fire—A.D. 292) χθὲς περὶ ἕκτην ὥραν ἐξαίφνης καύματος ἐνόντος πῦρ ἐν σκυβάλοις χόρτου ++. ἀνεφάνη. In P Oxy VI. 903° (iv/A.D.) a wife amongst other charges against her husband alleges—mip προσήνεγκεν ταῖς τροφίμαις pov γυμνώσας αὐϊτὰϊς παντελῶς…
Read the full entry →πυνθάνομαι (punthanomai) — to inquire.
πυνθάνομαι,
[Refs 8th c.BC+]; poetry also πεύθομαι (which see): Epic dialect imperfect πυνθανόμην [Refs]: future πεύσομαι [Refs 8th c.BC+], Doric dialect πευσοῦμαι [Refs 3rd c.BC+] (so codex middle in [Refs 4th c.BC+]: aorist ἐπῠθόμην [Refs 8th c.BC+], etc., Epic dialect and Lyric poetry πυθόμην [Refs 8th c.BC+]; imperative πυθοῦ, Ionic dialect πυθεῦ [Refs 5th c.BC+]; Epic dialect optative πεπύθοιτο [Refs 8th c.BC+]; 3rd.pers. plural πυθοίατο [Refs 5th c.BC+]: perfect πέπυσμαι [Refs 8th c.BC+]; 2nd pers. singular πέπῠσαι [Refs 5th c.BC+], Epic dialect πέπυσσαι [Refs 8th c.BC+]; infinitive πεπύσθαι [Refs 5th c.BC+]; participle πεπυσμένος [Refs 5th c.BC+]: pluperfect ἐπεπύσμην [Refs 5th c.BC+]; 3rd.pers. singular ἐπέπυστο [Refs 8th c.BC+]; 3rd.pers. dual πεπύσθην [Refs]:—learn, whether by hearsay or by inquiry (ἐξιστορήσαντες τὰ…
Read the full entry →πυνθάνομαι
punthanomai
middle voice prolonged from a primary putho (which occurs only as an
alternate in certain tenses); to question, i.e. ascertain by inquiry
(as a matter of information merely; and thus differing from 2065,
which properly means a request as a favor; and from 154, which is
strictly a demand for something due; as well as from 2212, which
implies a search for something hidden; and from 1189, which involves
the idea of urgent need); by implication, to learn (by casual
intelligence):--ask, demand, enquire, understand.
see GREEK for 2065
see GREEK for 154
see GREEK for 2212
see GREEK for 1189
πυνθάνομαι
v.
I ask, inquire
πυνθάνομαι pynthanomai 12x
to ask, inquire, Mt. 2:4; Lk. 15:26; to investigate, examine judicially, Acts 23:20; to ascertain by inquiry, understand, Acts 23:34
πυνθάνομαι to learn by hearsay or by inquiry, Hdt.:
πυνθ. τί τινος to learn something from a person, Hom., etc.; τι ἀπό τινος Aesch.; ἔκ τινος Soph.; παρά τινος Hdt.
c. acc. rei only, to hear or learn a thing, Od., attic
c. gen. to hear of, hear tell of, hear news of, Od., etc.
π. τινά τινος to inquire about one person of or from another, Ar.; so, π. περί τινος Hdt., attic
c. part., πυθόμην ὁρμαίνοντα ὁδόν I heard that he was starting, Od.; π. τὸ Πλημμύριον ἑαλωκός to hear that Plemmyrium had been taken, Thuc.:—so, οὔπω πυθέσθην Πατρόκλοιο θανόντος they had not yet heard of his being dead, Il.
c. inf. to hear or learn that, Soph., etc.
Verb-INI-3P — Verb · imperfect · no voice stated · indicative · third person · pluralimperfect no voice stated indicative — a continuing action in past time.
V-INI-3P Part of Speech: Verb Tense: Imperfect Voice: middle or passive depoNent Mood: Indicative Person: third Number: Plural
12 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
οὗτος ὁ ἔλεγχος ἐπύθετο τῆς ψυχῆς, ἡνίκα τὴν πλάνην εἶδεν αὐτῆς·
τοῦ θεοῦ δʼ εἰς τὸν κῆπον ἐλθόντος ὁ μὲν Ἄδαμος πρότερον εἰς ὁμιλίαν αὐτῷ φοιτῶν συνειδὼς αὑτῷ τὴν ἀδικίαν ὑπεχώρει, τὸν δὲ θεὸν ἐξένιζε τὸ πραττόμενον καὶ τὴν αἰτίαν ἐπυνθάνετο, διʼ ἣν πρότερον ἡδόμενος τῇ πρὸς αὐτὸν ὁμιλίᾳ νῦν φεύγει ταύτην καὶ…
τὸ γ, πατὴρ πατρίδος λέγει· καὶ νῦν ἐνδεέστερον ἀναβῆναι τὸν Νεῖλον, ὡς καὶ πέρυσι, πυθόμενος οὐδὲ τ … ?, εἰ καὶ τοῖς προτέροις ἔτεσι ἑξῆς οὐ τελείαν μόνον, ἀλλὰ
Αὐτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς … . μετὰ τὴν ἀνάγνωσιν Ἀγαθοκλῆς ἐπύθετο, εἴ τινα σημεῖα ἔχουσιν οἱ παῖδες … ἱερογραμματέως εἰπόντος … ξα μὲν οὐλὰς τοῦ
Αὐτοκράτορος Καίσαρος Τίτου Αἰλίου Ἁδριανοῦ Ἀντωνείνου Σεβαστοῦ Εὐσεβοῦς … . μετὰ τὴν ἀνάγνωσιν Ἀγαθοκλῆς ἐπύθετο, εἴ τινα σημεῖα ἔχουσιν οἱ παῖδες ἐπὶ τοῦ σώματος … δ … Ἀμούνιος ἱερογραμματέως
The Greek word εἰ, transliterated as ei, is a primary conditional particle meaning 'if' or 'whether.' It is used in various contexts, including conditions, indirect questions, and expressions of wishes. In the New Testament, it appears frequently, often followed by different verb tenses to indicate various conditions. The lexicons do not present significant disagreement on its usage.
εἰ,
conjunctive particle, used in conditions and in indirect questions.
Conditional, if;
c. indic., expressing a general assumption;
εἰ 109 εἰ WH, s0 Trin Mt. xii. 41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν 1, T Tr WH (-βίμ RG); Χοραζείν T Tr WH; ἀφείδεια L; εἰδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T ; πανοικεί TWH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.| el, is first a conditional particle, ἐγ (Lat. si) ; secondly, an interrogative particle, whether, (Lat. an, num, ne). I. εἰ CoNDITIONAL (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz. ἘΣ with the Indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (W. § 41 b., 2; ef. 42, 2; [Β. 220(190)]). a. withthe Ind. Present; a. foll. in the apodosis by the ind. pres.: Mt. xix. 10 (εἰ οὕτως ἐστὶν ἡ αἰτία...…
Read the full entry →ΕἸ , J ἐκπλησσω γὰρ τὸ ἀγαθὸν τοῦ ἀστέρος καὶ εἰς τὸ ἐναντίον ἐκπίπτει. See also Michel 827 A (mid. 11,8.0.) τό τε νόμισμα τὸ ἐκπεπτωκὸς ἀριθμῶι, of coins that have fallen out of use. The verb is not infrequent with reference to crops that “fall to be included”’ in the produce of a particular year, eg. BGU II. 5915" (A.p. 56-7) βουλόμεθα μισθώσασθαι τοὺς ἐκπεπτωκότας εἰς τὸ τρίτον ἔτος Νέρωνος. . . φοινεικίνους καρπούς, P Fay ο115 (A.p. 99) ἐϊλαϊκοὺς καρποὺς ἐκπεππτωκότας (/. ἐκπεπτωκ --Ἰ εἰς τὸ ἐνεστὸ(ς) τρίτον ἔτος. Cf. P Hib I. γ810 (B.c. 244--3) a letter requesting that two persons should be released from some public service—81a τὸ μὴ ἐκπεσίεῖν αὐτοῖς τὸ viv λειτουργῆσαι, ‘because it is not at present their turn to serve,’’ where the editors point out that éxmec[et]v, which has been corrected in the papyrus, is practically equivalent to προσπέσηι in 1.4 of the same document. For the…
Read the full entry →εἰ (ei) — if.
εἰ,
Attic dialect-Ionic dialect and [Refs 4th c.AD+] ἤ [Refs] in Epic dialect:— Particle used interjectionally with imperative and to express a wish, but usually either in conditions, if, or in indirect questions, whether. In the former use its regular negative is μ; in the latter, οὐ.
__A INTERJECTIONALLY, in [Refs 8th c.BC+], come now! with imperative, εἰ δὲ.. ἄκουσον [Refs 8th c.BC+]
__A.2 in wishes, with optative, ἀλλ᾽ εἴ τις.. καλέσειεν [Refs]; so later, εἴ μοι ξυνείη μοῖρα [Refs 8th c.BC+]; of unattained wishes, in [Refs 8th c.BC+]; later with past tenses of indicative, εἰ γάρ μ᾽ ὑπὸ γῆν.. ἧκεν [Refs 4th c.BC+]; εἰ γὰρ τοσαύτην δύναμιν εἶχον ὥστε.. [Refs 8th c.BC+]infinitive (compare the use of infinitive in commands), αἰ γὰρ τοῖος ἐὼν.. ἐμὸς γαμβρὸς καλέεσθαι…
εἰ
ei
a primary particle of conditionality; if, whether, that,
etc.:--forasmuch as, if, that, (al-)though, whether. Often used in
connection or composition with other particles, especially as in 1489,
1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
see GREEK for 1489
see GREEK for 1490
see GREEK for 1499
see GREEK for 1508
see GREEK for 1509
see GREEK for 1512
see GREEK for 1513
see GREEK for 1536
see GREEK for 1537
see GREEK for 1437
εἰ
Cond.
if
εἰ ei 502x
if, Mt. 4:3, 6; 12:7; Acts 27:39, freq.; since, Acts 4:9; whether, Mk. 9:23; Acts 17:11; that, in certain expressions, Acts 26:8, 23; Heb. 7:15; by a suppression of the apodosis of a sentence, εἰ serves to express a wish; O if! O that! Lk. 19:42; 22:42; also a strong negation, Mk. 8:12; Heb. 3:11; 4:3; εἰ καί, if even, though, although,
COND — Conditional particleconditional particle — it marks the clause as a condition.
COND CONDitional particle or conjunction
522 occurrences in the New Testament, rendered 12 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 501 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 307 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.
The Greek word Σίμων (i.e., *Simos*) is a name used for several figures in the New Testament, including Simon Peter and Simon the Zealot. It is derived from Hebrew and commonly appears in various contexts, such as Simon of Cyrene and Simon the Pharisee. The lexicons note that it can also refer to a proverbial expression for a confederate in evil and a name related to a throw of dice.
Σίμων, -wvos [B. 16 (14)], 6, (jipnw, ‘a hearing’, fr. ynw ‘to hear’; [there was also a Grk. name Σίμων (allied w. σιμός, i.e. ‘flat-nosed’; Fick, Gr. Personennamen, p. 210), but cf. B. D.s. v. Simon init.; Bp. Lghtft. on Gal. p- 266 sq.]), Simon; 1. Peter, the apostle: Mt. xvii. 25; Mk. i. 29sq. 36; Lk. iv. 38; v. 4sq. 10, ete.; see Πέτρος. 2. the brother of Judas Lebbzus [cf. s.V. Ἰούδας, 8], an apostle, who is called Kavavirns [so RG, but 1, T Tr WH -vaios, q.v.], Mt. x. 4; Mk. iii. 18, and ζηλωτής, Lk. vi. 15; Acts i. 13. 3. a brother of Jesus [cf. s. v. ἀδελφός, 1]: Mt. xiii. 55; Mk. vi. 3. 4. a certain Cyrenian, who carried the cross of Jesus: Mt. xxvii. 32; Mk. xv. 21; Lk. xxiii. 26. 5. the father of Judas Iscariot [and himself surnamed Ἰσκαριὦτης (see Ἰούδας, 6) ]: Jn. vi. 71; xii. 4; xiii. 2, 26. 6. a certain Pharisee, Lk. vii. 40, 48 54.. who appears to [some, e. g. Grotius…
Read the full entry →Σίμων, a Greek name used as a substitute for Συμεών (7.v.) owing to similarity of sound (cf. Deissmann 8S, p. 315). The name is common in the papyri and need not necessarily refer to Jews, cf. P Lille I. 53°(B.c. 260-259), P Fay 14! (B.c. 124), P Tebt I. 4315 (B.c. 118), BGU IV. 11293 (B.c. 13), P Lond 1177729 (a.p. 113) (= III. p. 187), and BGU III. 9137 (A.D. 206).
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
Σίμων (Simōn) — Simon.
Σίμων [ῐ], ωνος, ὁ,
[Refs], used proverbial of a confederate in evil, οἶδα Σίμωνα καὶ Σ. ἐμέ [Refs 2nd c.AD+]
II. name of a throw of the dice, [Refs 4th c.BC+]
∑ίμων
Simon
of Hebrew origin (8095); Simon (i.e. Shimon), the name of nine
Israelites:--Simon. Compare 4826.
see GREEK for 4826
see HEBREW for 08095
Σίμων, ωνος, ὁ
n.m.
Simon
Σίμων Simōn 75x
Simon, pr. name. (1) Simon Peter, Mt. 4:18. (2) Simon (the Canaanite) the Zealot, Mt. 10:4; Acts 1:13 . (3) Simon, brother of Jesus, Mt. 13:55; Mk. 6:3. (4) Simon, the leper, Mt. 26:6; Mk. 14:3. (5) Simon, the Pharisee, Lk. 7:40. (6) Simon of Cyrene, Mt. 27:32. (7) Simon, father of Judas Iscariot, Jn. 6:71. (8) Simon, the sorcerer,
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
Simon
The abbreviated form of Simeon. (1.) One of the twelve apostles, called the Canaanite (Matt. 10:4; Mark 3:18). This word “Canaanite” does not mean a native of Canaan, but is derived from the Syriac word Kanean or Kaneniah, which was the name of a Jewish sect. The Revised Version has “Cananaean;” marg., “or Zealot” He is also called “Zelotes” (Luke 6:15; Acts 1:13; R.V., “the Zealot”), because previous to his call to the apostleship he had been a member of the fanatical sect of the Zealots. There is no record regarding him.
(2.) The father of Judas Iscariot (John 6:71; 13:2, 26).
(contracted form of Simeon, a hearing). Son of Mattathias. [MACCABEES] Son of Onias the high priest, whose eulogy closes the "praise of famous men" in the book of Ecclesiasticus, ch. 4. (B.C. 302-293.) A "governor of the temple" in the time of Seleucus Philopator, whose information as to the treasures of the temple led to the sacrilegious attach of Heliordorus. 2 Macc. 3:4, etc. (B.C. 175.) Simon the brother of Jesus. The only undoubted notice of this Simon occurs in (Matthew 13:55; Mark 6:3) He has been identified by some writers with Simon the Canaanite, and still more generally with Symeon who became bishop of Jerusalem after the death of James, A.D. 62. The former of these opinions rests on no evidence whatever, nor is the later without its difficulties. Simon the Canaanite…
1. One of the twelve apostles. See PETER.
2. The Canaanite, or Zelotes, one of the twelve apostles. See ZELOTES.
3. One of the "brethren" of Jesus, Mt 13:55 Mr 6:3. He is by some supposed to be the same with the preceding Simon Zelotes. See JAMES 3.
4. The Cyrenian, who was compelled to aid in bearing the cross of Jesus, Mt 27:32, probably on account of his known attachment to His cause. He was "the father of Alexander and Rufus," Mr 15:21; and from the cordial salutation of Paul, Ro 16:13, it would seem that the family afterwards resided at Rome, and that their labor of love was not forgotten by God.
that hears; that obeys
76 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 75 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
γνοὺς γὰρ ὁ Δαυίδης τὴν τῶν Ζιφηνῶν κακοήθειαν καὶ τὴν τοῦ βασιλέως ἔφοδον ἐκλείπει μὲν τὰ στενὰ τῆς ἐκείνων χώρας, φεύγει δὲ ἐπὶ τὴν μεγάλην πέτραν τὴν οὖσαν ἐν τῇ Σίμωνος ἐρήμῳ.
Βακχιάδος α πυροῦ ἀρτάβαι οε, β ογ, γ πη δ ξδ, ναύλου τούτων Αν. Σίμων ἐσφράγισα.
οὐλὴ ἀντικνημίῳ ἀριστερῷ Πετσῖρις πρεσβύτερος Θευώνιος ἐτῶν με οὐλὴ δακτύλῳ μικρῷ χειρὸς ἀριστερᾶς Διόδωρος Σίμωνος ὡς ἐτῶν νε οὐλὴ ὀφρύι δεξιᾷ Νεφερῶς Πατωῆτος ἐτῶν λ οὐλὴ τραχήλῳ ἐξ ἀριστερᾶς
Πτο Κρίσπου δραχμαὶ Βχλβ Ἀπίωνος κομανοῦ δραχμαὶ χλβ διώβολον Πτολεμαίου Διοσκόρου δραχμαὶ ξ Ἀλεξάνδρου Σίμωνος δραχμαὶ … γίνονται τῶν ἐπὶ πόλεως δραχμαὶ … φόρων δραχμαὶ … ε
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-NSM — Article · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
T-NSM Part of Speech: definite arTicle Case: Nominative Number: Singular Gender: Masculine
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 ἐπικαλέω (transliterated as *epikaleō*) means to call upon, invoke, or name. It is derived from a combination of prefixes meaning 'upon' and 'to call.' In the New Testament, it is used in various contexts, such as calling on God for help or invoking a name, as seen in Acts 2:21 and Romans 10:13. The lexicons note its use in both active and middle voices, with some variations in emphasis on its meanings.
ἐπι-καλέω, -ῶ : 1 aor. ἐπεκάλεσα; [ Pass. and Mid., pres. ἐπικαλοῦμαι); pf. pass. ἐπικέκλημαι ; plpf. 3 pers. sing. emexekAnro, and with neglect of augm. [ef. W. § 12, 9; B. 33 (29) ] ἐπικέκλητο (Acts xxvi. 32 Lehm.); 1 aor. pass. ἐπεκλήθην ; fut. mid. ἐπικαλέσομαι; 1 aor. mid. ἐπεκαλεσάμην ; Sept. very often for 87) ; 1. to put a name upon, to surname: τινά (Xen., Plato, al.), Mt. x. 25 α T Tr WH (Ree. ἐκάλεσαν) ; pass. 6 ἐπικαλούμενος, he who is surnamed, Lk. xxii. 3 RGL; Acts χ. 18; xi. 13; xii. 12; xv. 22 RG; also ὃς ἐπικαλεῖται, Acts x. 5, 32; ὁ ἐπικληθείς, Mt. x. 3 [RG]; Acts iv. 36; xii. 25; 1. q. ὃς ἐπεκλήθη, Acts i. 23. Pass. with the force of a mid. [ef. W. § 38, 3], to permit one’s self to be surnamed: Heb. xi. 16; Mid. w. τινά : 1 Pet. i. 17 εἰ πατέρα ἐπικαλεῖσθε τὸν etc. 1. 6. if ye call (for yourselves) on him as father, i. 6. if ye surname him your father. 2. ἐπικαλεῖται…
Read the full entry →ἐπικαλέω. The various NT usages of this common verb can all be illustrated from our documents. Thus for the meaning ‘“surname ” see P Fay 12! (¢. B.C. 103) βασιλεῖ Ττολεμαίωι ἐπικαλ(ουμένῳ) ᾿Αλζεϊξάνδρων. . . χαίρειν, P Tebt 11. 399) (ii/A.D.) ὑπὲρ ἐγγόϊνου Εἰὐδαίμονος ἐπικεκλημένου [Mv ..., BGU ΤΙ. 447° (ii/A.D.), εἴς. ; and for the simple ‘‘call,” see P Tebt II. 3827 (B.c. 30—a.D. 1) Gpot(pas) 5 ἐπεικαλουμένας Βασιλίικοῦ) Τρ(αμμάτεως), “6. arourae called those of the Basilico-grammateus,’’ 26. 3108 (A.D. 248) ἐν τόπῳ ἐπικαλουμένῳ Kapiov, P Ryl II. 172° (A.D. 208) Φοινικῶνα περὶ κώμ(ην) “Hd(aroriada) ἐπικαλούμενον “Epevylov, ‘‘the palm-garden called that of Herennius in the area of the village Hephaestias.’’ For é. = ‘‘accuse,”’ see P Hib I. 62° (B.c. 245) κακοῦργον τὸν τί ἣν] λείαν ποιήσαντα ἐπικαλεῖ Tyas ᾿Αρνούφιος, ‘the criminal who did the pillage is accused by Tnas son of…
Read the full entry →ἐπικαλέω (epikaleō) — to call (on)/name.
ἐπικᾰλέω,
summon a god to a sacrifice or as witness to an oath, etc., invoke, θεόν [NT+5th c.BC+]; ἐ. θεόν τινι invoke a god over one, to be gracious to him, [Refs 5th c.BC+]; or, watch over his good faith, [Refs]:— middle,[Refs 1st c.BC+]
__b. pray for, πρὸ καιροῦ τὸν θάνατον “PLond.” 5.1676.24 [Refs 6th c.AD+]
2. invite, γέροντας ἐπὶ πλέονας καλέσαντες 8th c.BC: Odyssea Homerus Epicus “Odyssey” 7.189:—middle, [Refs 5th c.BC+]
II. middle, call in as a helper or ally, ἐπικαλεῖσθαί τινα σύμμαχον [Refs]: c.infinitive, [Refs 5th c.BC+]
II.2. call in as witness, μάρτυρας ἐ. τινάς [Refs 5th c.BC+]: c.infinitive, ἐ. θεοὺς.. καθορᾶν τὰ γιγνόμενα 5th-6th c.BC: Xenophon Historicus “Historia Graeca (Hellenica)” 2.3.55: with…
ἐπικαλέω
epikaleomai
middle voice from 1909 and 2564; to entitle; by implication, to invoke
(for aid, worship, testimony, decision, etc.):--appeal (unto), call
(on, upon), surname.
see GREEK for 1909
see GREEK for 2564
ἐπικαλέω
v.
I call by an additional name, appeal to
ἐπικαλέω epikaleō 30x
pluperfect, ἐπεκέκλητο (3 sg), to call on; to attach or connect a name, Acts 15:17; Jas. 2:7; to attach an additional name, to surname, Mt. 10:3; pass. to receive an appellation or surname, Heb. 11:16; mid. to call upon, invoke, 2 Cor. 1:23; to appeal to, Acts 25:11, 12, 21
Verb-PPP-NSM — Verb · present · passive · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-PPP-NSM Part of Speech: Verb Tense: Present Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Masculine
31 occurrences in the New Testament, rendered 20 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 30 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 93 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.
διό μοι δοκεῖ κἀν τοῖς κατὰ μέρος νόμοις, οὗ περὶ ζῴων ἔγραψεν ἅ τε χρὴ προσφέρεσθαι καὶ τοὐναντίον, ἐπαινέσαι μάλιστα τὸν ὀφιομάχην ἐπικαλούμενον (Lev.
ἔνθεν διὰ τὴν ξανθότητα τοῦ βρώματος ὑπὸ τῶν ἡλικιωτῶν κατὰ παιδιὰν Ἄδωμος ἐπικληθείς, ἄδωμα γὰρ Ἑβραῖοι τὸ ἐρυθρὸν καλοῦσι, τὴν χώραν οὕτως προσηγόρευσεν·
δὸς ὁμόνοιαν καὶ εἰρήνην ἡμῖν τε καὶ πᾶσιν τοῖς κατοικοῦσιν τὴν γῆν, καθὼς ἔδωκας τοῖς πατράσιν ἡμῶν, ἐπικαλουμένων σε αὐτῶν ὁσίως ἐν πίστει καὶ ἀληθείᾳ, ὑπηκόους γινομένους τῷ παντοκράτορι καὶ ἐνδόξῳ ὀνόματί σου, τοῖς τε ἄρχουσιν καὶ ἡγουμένοις…
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
Column i βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιϛ ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
The Greek word Πέτρος (i.e., *Petros*) means 'rock' or 'stone' and refers specifically to Simon Peter, the Apostle. It is derived from a primary word indicating a piece of rock and is used in the New Testament to denote Peter's identity and role. The entries consistently emphasize its connection to the name Cephas and its metaphorical implications of strength and stability.
Πέτρος, -ov, ὁ, (an appellative prop. name, signifying ‘a stone,’ ‘arock,’ ‘a ledge’ or ‘cliff’; used metaph. of a soul hard and unyielding, and so resembling a rock, Soph. O. R. 334; Eur. Med. 28; Here. fur. 1397; answering to the Chald. Κηφᾶς, q. v., Jn. i. 42 (43)), Peter, the surname of the apostle Simon. He was a native of Bethsaida, a town of Galilee, the son of a fisherman (see *Iwavyns, 3, and "Iwvas, 2), and dwelt with his wife at Capernaum, Mt. viii. 14; ΜΚ. 1. 30; Lk. iv. 38, ef. 1 Co. ix. 5. He had a brother Andrew, with whom he followed the occupation of a fisherman, Mt. iv. 18; Mk. i. 16; Lk. vy. 3. Both were received by Jesus as his companions, Mt. iv. 19; Mk. 1. 17; Lk. v. 10; Jn. i. 40-42 (41-43); and Simon, whose pre-eminent courage and firmness he discerned and especially relied on for the future establishment of the kingdom of God, he honored with the name of Peter…
Read the full entry →Πέτρος. For the occurrence of the name Peter, both in Greek and Latin, among the inscrr. in the first-century catacomb of Priscilla at Rome, see Edmundson /he Church in Rome, p- 52. The name is found in such early Christian papyrus letters as P land 11° (iii/A.D.) τῷ κυρίῳ pov ἀδελφῷ Πέτρῳ, PST III. 208? (iii/iv A.D.) χαῖρε ἐν K(upt)o, ἀγαπητὲ [ἄδ]ελφε Πέτρε. :
Πέτρος (Petros) — Peter.
πέτρος, ὁ
(in later Poets ἡ, [Refs 3rd c.BC+], stone (distinguished from πέτρα, which see); in [Refs 8th c.BC+], used by warriors, λάζετο πέτρον μάρμαρον ὀκριόεντα [Refs 8th c.BC+]; ἐν πέτροισι πέτρον ἐκτρίβων, to produce fire, [Refs 5th c.BC+]; of a boulder forming a landmark, [Refs 3rd c.BC+]
2. proverbial, πάντα κινῆσαι πέτρον 'leave no stone unturned', [Refs 5th c.BC+]; of imperturbability, καὶ γὰρ ἂν πέτρου φύσιν σύ γ᾽ ὀργάνειας [Refs 5th c.BC+]
II. a kind of reed, [Refs] —The usual Prose word is λίθος.
[unnamed] (Petros) — [wife of Peter].
πέτρος, ὁ
(in later Poets ἡ, [Refs 3rd c.BC+], stone (distinguished from πέτρα, which see); in [Refs 8th c.BC+], used by warriors, λάζετο πέτρον μάρμαρον…
∏έτρος
Petros
apparently a primary word; a (piece of) rock (larger than 3037); as a
name, Petrus, an apostle:--Peter, rock. Compare 2786.
see GREEK for 3037
see GREEK for 2786
Πέτρος, ου, ὁ
n.m.
Peter
Πέτρος Petros 156x
a stone; in NT the Greek rendering of the surname Cephas, given to the Apostle Simon, and having, therefore, the same sense as πέτρα, Peter, Mt. 4:18; 8:14
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
Peter
Originally called Simon (=Simeon ,i.e., “hearing”), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths…
(a rock or stone). The original name of this disciple was Simon, i.e. "hearer." He was the son of a man named Jonas, (Matthew 16:17; John 1:42; 21:16) and was brought up in his father’s occupation, that of a fisherman. He and his brother Andrew were partners of John end James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward in a house at Capernaum belonging to himself or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of Jesus. Peter was probably between thirty and forty pears of age at the date of his call. That call was preceded by a…
This name in Greek signifies a rock, as does also the name Cephas in Syriac. Peter was one of the twelve apostles, and was also called Simon, Mt 16:17, and Simeon, Ac 15:14. He was of Bethsaida, and was the son of Jonas, a fisherman, which occupation he also followed. After his marriage he resided at Capernaum, Mt 8:14 Lu 4:38, though called at a later period to labor else where as an apostle, and it would seem often accompanied in his journeys by his wife, 1Co 9:5. When first introduced to Jesus by his brother Andrew, he received from Him the name of Peter, Joh 1:42…
a rock or stone
159 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 156 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.
τοῦ δὲ βασιλέως ἀκούσαντος παρὰ τῶν ἀγγέλων ταῦτα καὶ δυσφοροῦντος φάσκοντος ἁμαρτεῖν αὐτοὺς τῷ τείχει προσβαλόντας, δέον ὑπονόμοις καὶ μηχανήμασιν ἑλεῖν πειρᾶσθαι τὴν πόλιν, καὶ ταῦτʼ ἔχοντας παράδειγμα τὸν Γεδεῶνος υἱὸν Ἀβιμέλεχον, ὃς ἐπεὶ τὸν ἐν…
Πέτρον, ὅς διὰ ζῆλον ἄδικον οὐχ ἕνα οὐδὲ δύο, ἀλλὰ πλείονας ὑπήνεγκεν πόνους καὶ οὕτω μαρτυρήσας ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης.
οὐχ ὡς Πέτρος καὶ Παῦλος διατάσσομαι ὑμῖν.
ἡμῶν Μαξιμιανοῦ Σεβαστοῦ τὸ ε καὶ Μαξιμιανοῦ τοῦ ἐπιφανεστάτου Καίσαρος τὸ β. Αὐρήλιοι Πωλίων Πέτρου μητρὸς Α … … ε … ἀπὸ ἐποικίου Φανοῦ ὡς ἐτῶν λ οὐλὴ μετώπῳ
Πέτρον … τὸν Πτολεμαῖον καὶ ὁπότερον αὐτῶν τῶν δύο ἐγγύων ἀλλήλων ἀποστήσειν καὶ ἐκδικήσειν παραχρῆμα
Παῦλον τὸν σταρτιώτην τῶν ὑπὸ τὴν σὴν φροντίδα, καὶ ὑπέβαλεν τοὺς σὺν αὐτῷ κακοπραγμόνας Πέτρον υἱὸν Σαραπίωνος καὶ τὸν τούτου ἀδελφὸν Μέλαν στρατιώτην καὶ Ἀπίωνα υἱὸν Ὡρίωνος εἰρηνάρχου ἀπὸ
ἔνθεν is an adverb meaning 'here' or 'hither,' indicating a specific place. It is derived from the combination of ἔνθα and the enclitic δέ. The term appears in various New Testament verses, including Luke 24:41 and John 4:15. It can also refer to circumstances or states, as noted in classical literature.
ἐνθά-δε, adv., (fr. ἔνθα and the enclitic δέ; Kriiger 8 9, 8, 1 and 2; [ef. W. 472 (440); B. 71 (62)]), [fr. Hom. down]; a. here: Lk. xxiv.41; Acts x.18; xvi. 28; xvii. 6; xxv. 24. b. hither: Jn. iv. 15 sq.; Acts xxv. 17.
ἐνθάδε. P Oxy I. 37:3 (a.p. 49) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ἸΠεσούριος, 26. VIII. 1154'° (late i/A.D.) αὐτόπτης γὰρ εἰμὶ τῶν τόπων καὶ οὐκ εἰμὶ ξέν[ο]ς τῶν ἐνθάδε, ‘for I am personally acquainted with these places and am not a stranger πεσε (Ed.), 16. X. 1296° (iii/A.D.) τὸ προσκύνημά σου ποιῶ καθ᾽ ἑκάστην ἡμέραν παρὰ τοῖς ἐνθάδε θεοῖς, ‘before the gods of this place,” and so often, P Ryl II. 23417 (ii/a.p.) εἰ βούλει παραμεῖναί με ἐνθάδε pera τῶν ἀνθρώπων, 76. 244"! (ili/A.D.) τὰ σωμάτια πολλοῦ ἐστιν ἐνθά[δ]ε καὶ οὐ συμφέρει ἀγοράσαι, ‘‘slaves are very dear here and it is inexpedient to buy.”” In PSI III. 1777 (ii/iii A.D.) €. is interchanged with ὧδε-- δ[έδια] μὴ ἀποθάνῃ σου μὴ ὄν[τος év]Oade. μάθε δὲ ὅτι, ἐὰν ἀϊποθάνῃ] σου μὴ ὄντος ὧδε KTA. For ἐ. -‘thither,’ as in Jn 42°f, Ac 2517, see P Oxy VI. 967 (ii/A.D.) φασὶ τὸν κράτιστον ἡγεμόνα ἐλεύσεσθαι…
Read the full entry →ἐνθάδε (enthade) — in/to this place.
ἐνθάδε [ᾰ],
adverb:
I. of Place, thither, hither, [Refs 8th c.BC+]
I.2. after [Refs 8th c.BC+], here or there, ἐνθάδε αὐτοῦ μένων [Refs 5th c.BC+]; in this world, opposed to the nether-world, [Refs 5th c.BC+]; οἱ ἐ., opposed to οἱ κάτω, [Refs 5th c.BC+]; also, the people of this country, [Refs]; τοῖς ἐνθάδ᾽ αὐτοῦ[Refs 5th c.BC+]; τὰ ἐνθάδε, opposed to τὰ ἐκεῖ, [Refs 5th c.BC+]
II. of circumstances, in this case or state, [Refs 5th c.BC+]; ἐνθάδ᾽ ἥκων having come to this point, [Refs 5th c.BC+] at this stage of my suffering, [Refs]
II.2. of Time, here, now, οὔτ᾽ ἐνθάδ᾽ ὁρῶν οὔτ᾽ ὀπίσω neither the present nor the future, [Refs]
ἐνθάδε
enthade
from a prolonged form of 1722; properly, within, i.e. (of place) here,
hither:--(t-)here, hither.
see GREEK for 1722
ἐνθάδε
Adv
here, in this place
ἐνθάδε of Place, thither, hither, Lat. illuc, huc, Od., etc.
in attic like ἔνθα, here or there, Lat. hic, Ar., etc.; οἱ ἐνθάδε those here, opp. to οἱ κάτω, Soph.; also the people of this country, id. Soph.
of circumstances, in this case or state, Xen.; so, ἐνθάδ᾽ ἥκων having come to this point, Soph.; c. gen., ἐνθάδε τοῦ πάθους at this stage of my suffering, id. Soph.
of Time, here, now, id. Soph., Xen.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
her, in composition:
8 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 10 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 25 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.
ὃ γὰρ ἐνεφύσησεν, οὐδὲν ἦν ἕτερον ἢ πνεῦμα θεῖον ἀπὸ τῆς μακαρίας καὶ εὐδαίμονος φύσεως ἐκείνης ἀποικίαν τὴν ἐνθάδε στειλάμενον ἐπ’ ὠφελείᾳ τοῦ γένους ἡμῶν, ἵν’ εἰ καὶ θνητόν ἐστι κατὰ τὴν ὁρατὴν μερίδα, κατὰ γοῦν τὴν ἀόρατον ἀθανατίζηται.
ἔνθεν ὁ Κάις παροξυνθεὶς ἐπὶ τῷ προτετιμῆσθαι τὸν Ἄβελον ὑπὸ τοῦ θεοῦ κτείνει τὸν ἀδελφὸν καὶ τὸν νεκρὸν αὐτοῦ ποιήσας ἀφανῆ λήσειν ὑπέλαβεν.
ὅτι βέλτιόν ἐστιν τὰ ἐνθάδε μισῆσαι, ὅτι μικρὰ καὶ ὀλιγοχρόνια καὶ φθαρτά, ἐκεῖνα δὲ ἀγαπῆσαι, τὰ ἀγαθὰ τὰ ἄφθαρτα.
τὸ λοιπὸν ἥμισυ μέρος ἐδηλώθη εἶναι Ὡραιανῆς ἀδελφῆς, ἐπὶ τοῦ παρόντος γέρδιος, ὁ καὶ ἐνθάδε λογιζόμενος ἴδιός μου, ἐτῶν κθ ἄσημος, Διόσκορος ἄλλος δοῦλος τῆς αὐτῆς ὁμοίως κατὰ τὸ
γ κοινωνοὺς τῷ γ ἔτει Ἁδριανοῦ Καίσαρος τοῦ κυρίου μηνὶ Παχὼν κη διὰ τοῦ ἐνθάδε γραφείου, ἀρουρῶν δέκα ἡμίσους ἑκκαιδεκάτου καὶ ἐπιβολῆς κώμης τετάρτου ἀρούρης τῶν ἐπὶ τὸ αὐτὸ
ἐνθάδε ἐτέθη Ἡρακλᾶς Ῥενβούχιος στολάρχης ἐν τῷ κρεμαστηρίῳ τάφῳ διὰ τῶν υἱῶν Φθομώνθου καὶ φιλο
The Greek word ξενίζω (xenizō) is built from the root ξένος and primarily means to receive or entertain guests. It also conveys the idea of surprising or astonishing someone, particularly in contexts where something is perceived as strange. In the New Testament, it appears in Acts and 1 Peter, where it reflects both hospitality and the feeling of strangeness.
ξενίζω in its ordinary sense of ‘‘entertain” as a guest (Ac 107% al.) may be illustrated from the Coan sacrificial calendar Syll 616 (= 8 1025)*° (iv/iii B.C.) ἱαροποιοὶ δὲ ξενιζόζντω τὰ Ἱερῆ Kal τὸς κάρυκας tlavta]y τὰν νύκτα : cf. the use of the corresponding subst. (as in Prov 1517) in OG/ZS 22093! (mid. iii/B.c.) καλεσάτωσαν δὲ οἱ ἐπιμήνιοι τῆς βουλῆς, καὶ τοὺς πρεσβευτὰς τοὺς παραγενομένους] ἐγ Μαγνησίας ἐπὶ ξενισμὸν εἰς τὸ πρυτανεῖον. The verbin its derived meaning of ‘‘surprise,” ‘‘ astonish,” as in Ac 177°, 1 Pet 4412, is seen in such passages as P Par 64° (ii/B.C.) ἱκανῶς ἐξενίσθην Kal τούτῳ ἀντιμεμφομένῳ ὧν χάριν ἐπ᾽ ἐμοὶ ὑπὸ εὐεργεσιῶν ὑπέδειξα, μὴ ἐπὶ βάθος σε τὸ τοιοῦτον πεποηκέναι, P Strass I. 358 (iv/v A.D.) ξενίζομε μέχρει τῆς σήμερον ἡμέρας πῶς ovk ... , and P Jand 20! (vi/vii a.D.): cf. also M. Anton. viii. 15. Part…
Read the full entry →ξενίζω (xenizō) — to host.
ξεν-ίζω,
Ionic dialect and Epic dialect ξεινίζω, future -ιῶ, later -ίσω[Refs]aorist ἐξείνισσα, ξείνισσα, -ισα (see. below): (ξένος):—receive or entertain as a guest, ξείνους [Refs 8th c.BC+]; ξείνισ᾽ ἐνὶ μεγάροισιν[Refs 5th c.BC+]; ξ. τινὰ πολλοῖς ἀγαθοῖς to present with hospitable gifts, [Refs 5th c.BC+]; ὑμᾶς ἐν πόλει ξενίσωμεν ὧν.. εἴχομεν with or on what we had, [Refs 5th c.BC+] i.e. who fell not in battle, [Refs 5th c.BC+]: —passive, to be entertained as a guest, [NT+5th c.BC+]
II. surprise, astonish by some strange sight, ξενίζουσαν καὶ καταπληκτικὴν πρόσοψιν [Refs 2nd c.BC+]; ξ. τὴν ἀκοήν, of strange words, [Refs 3rd c.AD+]; ξ. [τὴν τῶν πολλῶν συνήθειαν] do violence to the ordinary use of language…
ξενίζω
xenizo
from 3581; to be a host (passively, a guest); by implication, be
(make, appear) strange:--entertain, lodge, (think it) strange.
see GREEK for 3581
ξενίζω
v.
I entertain a stranger, I startle
χενίζω xenizō 10x
to receive as a guest, entertain, Acts 10:23; 28:7; Heb. 13:2; pass. to be entertained as a guest, to lodge or reside with, Acts 10:6, 18, 32; 21:16; to strike with a feeling of strangeness, to surprise; pass. or mid. to be struck with surprise, be staggered, be amazed, 1 Pet. 4:4, 12; intrans. to be strange; χενίζοντα, strange matters, novelties, Acts 17:20*
ξενίζω ξενίζω, ξένος to receive or entertain strangers, to receive as a guest, Lat. hospitio excipere, Hom., Hdt., etc.; ξ. τινὰ πολλοῖς ἀγαθοῖς to present with hospitable gifts, Xen.:—metaph., ὃν Ἄρης οὐκ ἐξένισεν, i. e. who fell not in battle, Soph.:—Pass. to be entertained as a guest, Hdt., attic
to astonish by some strange sight, Polyb.:—Pass. to be astonished, id. Polyb.
intr. to be a stranger, speak with a foreign accent, Luc.: to be strange or unusual, id. Luc.
Verb-PPI-3S — Verb · present · passive · indicative · third person · singularpresent passive indicative — an action in progress.
V-PPI-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: third Number: Singular
10 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 10 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