Acts 14:25 — Word Study
N1904καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
BSAandkai having spokenlaleō▸ [preached, uttered] inen PergaPergē theho wordlogos [Logos, divine message] they went downkatabainō▸ [came down, descended] toeis Attalia;Attaleia△ [toward the sea, a coastal city]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | Conjunction |
| λαλήσαντες | having spoken | Verb, aorist, active |
| ἐν | in | Preposition |
| Πέργῃ | Perga | Noun, dative, singular |
| τὸν | the | Article, accusative, singular |
| λόγον | word | Noun, accusative, singular |
| κατέβησαν | they went down | Verb, second aorist, active |
| εἰς | to | Preposition |
| Ἀττάλειαν· | Attalia; | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And when they had spoken the word in Perga, they went down to Attalia. |
| KJV | And when they had preached the word in Perga, they went down into Attalia: |
| ASV | And when they had spoken the word in Perga, they went down to Attalia; |
| YLT | and having spoken in Perga the word, they went down to Attalia, |
| WEB | When they had spoken the word in Perga, they went down to Attalia. |
| BBE | And, after preaching the word in Perga, they went down to Attalia; |
Where they part company is λαλήσαντες — see How Translations Differ.
The verse contains two main clauses that describe sequential actions.
8 commentators on this verse
Gill, Jamieson, Poole, Ellicott & more — read them ›
clause
subjectλαλέω
verbλαλέω
The sentence as the grammar sees it Open the tree ›
1 of 9 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Acts 14:25
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 — Paul's Missionary Journeygenerated
Acts 14:25 describes a moment in Paul's journey where he and his companions preached the gospel in Perga, a significant city in Pamphylia. After sharing the message, they proceeded to Attalia, marking a transition in their missionary work. This journey illustrates the spread of the early church and the commitment of the apostles to share the teachings of Jesus, as they traveled to various cities to deliver the good news.
Cross References
The Key Word — λαλήσαντες, laleōgenerated
The word λαλήσαντες (laleō) is a participle meaning 'having spoken' or 'having preached.' It is derived from the verb λαλέω and indicates an action that has been completed in the past. This word emphasizes the act of verbal communication, particularly in the context of preaching or sharing the gospel.
In this verse, it highlights the importance of their mission to convey the message of Christ. The participle form indicates that this action took place before they moved on to Attalia, linking their preaching directly to their journey.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the phrase is rendered as having spoken, which aligns with the original Greek meaning. The KJV and GNV use preached, emphasizing the act of proclaiming the message.
Other translations, such as DBY and YLT, use having spoken, while FBV opts for spoke. The translations generally convey the same action but vary in their choice of wording.
Sentence Structuregenerated
The main verb in this verse is κατέβησαν, they went down, which serves as the action that the subject performs. The verse contains two main clauses: the first describes the action of speaking, and the second indicates their movement to Attalia.
The structure can be broken down into a participial phrase describing their prior action (λαλήσαντες), followed by the main verb and the destination. This organization reflects the sequence of events in their journey.
Septuagint Backgroundgenerated
In Acts 14:25, the Greek word λαλήσαντες (laleō), meaning 'having spoken', is used to translate the Hebrew word דָבַר (dābar), which conveys the idea of speaking or declaring. This choice emphasizes the act of communication and the importance of the message shared by the apostles.
The term λόγον (logos), meaning 'word', corresponds to the Hebrew דָּבָר (dābar), which also means 'speech' or 'word'. This reinforces the significance of the content of their message as they moved from Perga to Attalia.
In plain words — the whole versegenerated
Acts 14:25 tells us that Paul and his companions spoke the word in Perga before they went down to Attalia. This shows their dedication to sharing the message of Jesus as they traveled through different cities.
Frequently Asked Questionsgenerated
It means that Paul and his companions preached or shared the message of Jesus, which is central to their mission.
Perga was an important city in Pamphylia where Paul preached, marking a key stop in his missionary journey.
From Attalia, they sailed to Antioch, where they reported on their mission and the work God had done through them.
This verse highlights the spread of the gospel and the active role of the apostles in preaching, which is a central theme throughout the book of Acts.
Reflection Questionsgenerated
- In what ways can I share the message of Jesus in my own community?
- How can I prepare myself to speak about my faith like Paul did?
- What places in my life are like Perga, where I can share my experiences with others?
- How do I see God working through my actions as I share my faith?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 14:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd when they had preached the word in Perga,.... A city in Pamphylia, Acts 13:13.
Read John Gill on Acts 14 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd when they had preached the word in Perga, they went down into Attalia: And when they had preached (or 'spoken') the word in Perga - now doing what for some reason they appear not to have done on
Read Robert Jamieson on Acts 14 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe word; the gospel, the word of the Lord; or Christ, who is the word, and who is the sum of what the ministers of the gospel preach about. Perga: mentioned ; a city, or as some, a country, in Pamphylia, by the sea side. But the bounds of provinces were often altered by the Romans, and some made larger, and others lesser.
Read Matthew Poole on Acts 14 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(25) And when they had preached the word in Perga.—The travellers retrace their steps. There is a coincidence more or less striking in the report of what they did at Perga. In Acts 13:13 there is no mention of their having preached in that city. We are simply told that Mark left them there, and that they then went on to Antioch. On their return, accordingly, they did what they had then left undone. They went down into Attalia.—On their first journey they had gone straight from Paphos to Perga up the Cestrus. Now they made a détour which led them to the port at the mouth of the Catarrhactes, named after Attalus Philadelphus, King of Pergamus. There is no record of any work done there, and…
Read Charles John Ellicott on Acts 14 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 25. They went down into Attalia] This was a sea-port town in Pamphylia. Thus we find the apostles travelled from Derbe to Lystra; from Lystra to Iconium; from Iconium to Antioch of Pisidia; from Antioch to Perga in Pamphylia; and from Perga to Attalia; and it appears that they travelled over three provinces of Asia Minor, Pamphylia, Lycaonia, and Pisidia. See Calmet, and see the map.
Read AdamClarke on Acts 14 →CambridgeThe Cambridge Bible for Schools and Colleges25. when they had preached (spoken) the word in Perga] which they do not appear to have done when they passed through it before. See Acts 13:13-14, note.Attalia] A seaport of Pamphylia, at the mouth of the river Catarrhactes. For its history see Dictionary of the Bible. The Apostles had sailed, as they came from Paphos, directly to Perga, which they reached by coming some way up the river Cestrus. Now they go by land from Perga to the seacoast at Attalia, where there was more likelihood of finding a vessel in which they could sail into Syria.
Read Cambridge on Acts 14 →Albert Barnes1798–1870Barnes' Notes on the BibleIn Perga - See the notes on Acts 13:13. They went down into Attalia - “Attalia had something of the same relation to Perga which Cadiz has to Seville.
Read Albert Barnes on Acts 14 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Perga—(See note on Acts 13:13.) Now on Paul’s return southward the inhabitants have returned, and he accordingly preached the word.
Read Daniel Denison Whedon on Acts 14 →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
And when they had spoken the word in Perga, they went down to Attalia.
When they had spoken the word in Perga, they went down to Attalia.
And when they had spoken the word in Perga, they went down to Attalia.
and when they had spoken the word in Perga, they went down to Attalia.
Tyndale line
And when they had preached the word in Perga, they went down into Attalia:
And when they had spoken the word in Perga, they went down to Attalia;
And when they had spoken the word in Perga, they went down to Attalia;
And when they had preached the word in Perga, they went down into Attalia:
And when they had preached the woorde in Perga, they came downe to Attalia,
Strictly literal
and having spoken the word in Perga, they came down to Attalia;
and having spoken in Perga the word, they went down to Attalia,
and having spoken the word in Perga, they went down to Attalia,
When they had spoken the word in Perga, they went down to Attalia.
From the Latin
And thence they sailed to Antioch, from whence they had been delivered to the grace of God, unto the work which they accomplished.
Simplified
They spoke God's word in Perga, and then went on to Attalia.
And, after preaching the word in Perga, they went down to Attalia;
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 inde navigaverunt Antiochiam, unde erant traditi gratiæ Dei in opus quod compleverunt.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܟܕ ܡܠܠܘ ܒܦܪܓܐ ܡܕܝܢܬܐ ܡܠܬܐ ܕܡܪܝܐ ܢܚܬܘ ܠܗܘܢ ܠܐܝܛܠܝܐ
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 λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
The standard critical text of the New Testament.
καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
The previous edition, still widely cited.
καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
The Society of Biblical Literature edition, freely licensed.
καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
The edition that turned scholarship toward the earliest manuscripts.
καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
An independent critical text built from the oldest witnesses then known.
καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
A recent critical edition following documentary evidence closely.
καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
The reading of the majority of surviving manuscripts.
καὶ λαλήσαντες ἐν Πέργῃ τὸν λόγον κατέβησαν εἰς Ἀττάλειαν·
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Acts 14:25
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
λαλέω (laleo) means to talk or speak, often implying a vocal utterance. It can refer to both human speech and the sounds made by animals or inanimate objects. The New Testament uses it in various contexts, such as to convey messages or make declarations (e.g., Matthew 9:33). Notably, it differs from λέγω (lego), which focuses more on the meaning of what is said.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λαλέω, -@; impf. 3 pers. sing. ἐλάλει, plur. ἐλάλουν; fut. AaAjow; 1 aor. ἐλάλησα; pf. λελάληκα; Pass., pres. λαλοῦμαι; pf. λελάλημαι; 1 aor. ἐλαλήθην; 1 fut. λαληθήcopa; [ἴτ. Soph. down]; found in bibl. Grk. much more freq. than in prof. auth., in Sept. times without number for 739 or 135, more rarely for V8; prop. to uller a sound (ef. [onomatop. /a-/a, ete.] Germ. lallen), to emit a voice, make one’s self heard ; hence to utter or form words with the mouth, to speak, haying reference to the sound and pronunciation of the words and in general the form of what is uttered, while λέγω refers to the meaning and substance of what is spoken; hence λαλεῖν is employed not only of men, esp. when chatting and prattling, but also of animals (of birds, Mosch. 3, 47 ; of locusts, Theoer. 5, 34; λαλοῦσι μέν, οὐ φράζουσι δέ, of dogs and apes, Plut. mor. ii. p. 909 a.), and so of inanimate things (as…
Read the full entry →λαλέω. In P Amh II. 1315 (early ii/A.D.) a brother writes to his sister with reference to the management of certain family property, stating that he will remain where he is until he learns that all is safely settled, and adding—eédml{w δὲ θεῶν θελόντων ἐκ τῶν λαλουμένων διαφεύξεσθαι Kal μετὰ τὴν πεντεκαιδεκάτην ἀναπλεύσειν, “ but I hope, if the gods will, to escape from the talking and after the fifteenth to return home.’”’ See also P Oxy I. 1198 (ii/iii A.D.) (= Selections, p- 103) where the naughty boy writes to his father— οὐ θέλις ἀπενέκκειν μετ᾽ ἐσοῦ els ᾿Αλεξανδρίαν, od μὴ γράψω σε ἐπιστολήν, οὔτε λαλῶ σε, οὔτε υἱγένω σε εἶτα, “if you refuse to take me along with you to Alexandria, I won’t write you a letter, or speak to you, or wish you health henceforth,” P Fay 1264 (ii/iii A.D.) ἤκουσα φίλον Tod πατρός μου λαλοῦνTos περὶ σοῦ ὅτι πεμψεν (/. ἔπεμψεν) ἐπὶ τὴν πενθερά (/.—pav) σου…
Read the full entry →λαλέω (laleō) — to speak.
λᾰλ-έω,
talk, chat, prattle, ἕπου καὶ μὴ λάλει [Refs 5th c.BC+]: with dative, talk to one, λαλῶν ἐν ταῖς ὁδοῖς σεαυτῷ [Refs 5th c.BC+]; opposed to λέγω, λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν [Refs 5th c.BC+]; λαλῶν μὲν.., λέγων δέ.. [Refs 4th c.BC+]
__b generally, talk, speak, [Refs 5th c.BC+]
2. talk of, τινα [Refs 3rd c.BC+]:—passive, πρᾶγμα κατ᾽ ἀγορὰν λαλούμενον [Refs 5th c.BC+]
3. in later writers, ={λέγω}, speak, λαλεῖ οὐθὲν τῶν ἄλλων ζῴων πλὴν ἀνθρώπου [NT+5th c.BC+]; χειρσὶν ἅπαντα λαλήσας, of a pantomime, [NT+3rd c.BC+]passive, λαληθήσεταί σοι ὅ τι σε δεῖ ποιεῖν it shall be told thee.., [NT]
λαλέω
laleo
a prolonged form of an otherwise obsolete verb; to talk, i.e. utter
words:--preach, say, speak (after), talk, tell, utter. Compare 3004.
see GREEK for 3004
λαλέω
v.
I speak, say
λαλέω laleō 296x
to make vocal utterance; to babble, to talk; in NT absol. to exercise the faculty of speech, Mt. 9:33; to speak, Mt. 10:20; to hold converse with, to talk with, Mt. 12:46; Mk. 6:50; Rev. 1:12; to discourse, to make an address, Lk. 11:37; Acts 11:20; 21:39; to make announcement, to make a declaration, Lk. 1:55; to make mention, Jn. 12:41; Read the full entry →
λαλέω λαλός to talk, chat, prattle, babble, Ar., etc.:—generally, to talk, say, Soph.
c. acc. to talk of, Theocr.
in late Gr., just like λέγω, to speak, NTest., Thuc.:—Pass., λαληθήσεταί σοι it shall be told thee, NTest.
the proper sense, to chatter, is sometimes opp. to articulate speech, as of monkeys, λαλοῦσι μὲν φράζουσι δὲ οὔ Plut.; of locusts, to chirp, Theocr.
of musical sounds, αὐλῶι λαλεῖν id. Theocr.
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
298 occurrences in the New Testament, rendered 81 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 298 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 661 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.
διὰ τοῦτο Μωυσῆν ἀνακέκληκε καὶ ἐλάλησεν αὐτῷ ὁ θεός.
καὶ τοῦ θεοῦ φθεγξαμένου πάλιν ἀκούσας ἠξίου λαλεῖν ἐπὶ τοῖς χρωμένοις·
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
ἀπαιτεῖς τὴν ἐνμένουσαν ἐν τῇ οἰκίᾳ σου τὸ ἐνοίκιον. ἵνα εὕρωμεν καὶ ἡμεῖς εὔλογον λαλῆσαι αὐτῇ, γράψον Κουπανηοῦτι ἐπιστολήν, προστάξας, ἵνα εὕρῃ εὔλογον πρὸς αὐτὴν λαλῆσαι. θερμῶς ἀσπάζεταί σε
περὶ ἀργυρωματίων σὺν Κέρτῳ. εὔχομαί σε ἰσχύειν. περὶ Πτολλαρίωνος ἡ μήτηρ μέμφεται. οὐκ ἐμοὶ λαλεῖ, ἀλλὰ καὶ φεύγει με ἐὰν ἴδῃ, ἀλλὰ τοῖς ἐμοῖς ἀπομέμφεται αὐτόν. ἐγὼ ἐπιτιμῶ Πτολλαρίωνι·
περὶ τῶν ὀσπριδίων. περὶ τούτου οὐδὲν τετέλεσται. τὴν γὰρ ἀτιμίαν Θέων σοι κατʼ ὄψιν λαλήσει. ταχέως οὖν σπεῦσον, ὡς ἔγραψας, πρὸς ἡμᾶς γενέσθαι. ἀσπάζονταί σε οἱ ἐν οἴκωι πάντες.
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 Πέργη (i.e., *Pérgē*) refers to Perga, a city in Pamphylia, Asia Minor. It appears in the New Testament in Acts 13:13-14 and 14:25. The entries consistently identify it as a geographical location without significant variation in meaning.
Πέργη, -ης, ἡ,
Perga, a city of Pamphylia: Ac 13:13, 14 14:25.†
(From Abbott-Smith. LSJ has no entry)
∏έργη
Perge
probably from the same as 4010; a tower; Perga, a place in Asia
Minor:--Perga.
see GREEK for 4010
Πέργη, ης, ἡ
n.f.
Perga
Πέργη Pergē 3x
Perga, the chief city of Pamphylia, in Asia Minor, Acts 13:13f.; 14:25. See PhotoGuide.
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
pur'-ga (Perge):
1. Location and History:
An important city of the ancient province of Pamphylia, situated on the river Cestris, 12 miles Northeast of Attalia. According to Ac 13:13, Paul, Barnabas and John Mark visited the place on their first missionary journey, and 2 years later, according to Ac 14:24,25, they may have preached there. Though the water of the river Cestris has now been diverted to the fields for irrigating purposes, in ancient times the stream was navigable, and small boats from the sea might reach the city. It is uncertain how ancient Perga is; its walls, still standing, seem to come from the Seleucidan period or from the 3rd century BC. It remained in the possession of the Seleucid kings until 189 BC, when Roman influence became strong in Asia Minor. A long…
Perga
The capital of Pamphylia, on the coast of Asia Minor. Paul and his companions landed at this place from Cyprus on their first missionary journey (Acts 13:13, 14), and here Mark forsook the party and returned to Jerusalem. Some time afterwards Paul and Barnabas again visited this city and “preached the word” (14:25). It stood on the banks of the river Cestrus, some 7 miles from its mouth, and was a place of some commercial importance. It is now a ruin, called Eski Kalessi.
(earthy), a city of Pamphylia, (Acts 13:13) situated on the river Cestius, at a distance of 60 stadia (7 1/2 miles) from its mouth, and celebrated in antiquity for the worship of Artemis (Diana).
A city of Pamphylia, Ac 13:13; 14:25. This is not a maritime city, but is situated on the river Cestrus, at some distance from its mouth, which has long been obstructed by a bar. It was one of the most considerable cities in Pamphylia; and when that province was divided into two parts, this city became the metropolis of one part, and side of the other. On a neighboring mountain was a splendid temple of Diana, which gave celebrity to the city.
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
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASM — Article · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
T-ASM Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
λόγος (logos) is a Greek word meaning 'word' or 'speech,' derived from the verb λέγω (lego). It encompasses a range of meanings including a saying, statement, discourse, or even the inward thought itself. In the New Testament, it often refers to the word of God or teachings, appearing in verses like Matthew 8:8 and John 1:1. The lexicons do not show significant disagreement regarding its meanings.
On these words, and on their relation to one another, very much has been written by the Greek grammarians and natural philosophers (see Lersch, Sprachphilosophie der Alten, vol. iii. pp. 85, 45, and passim). Φωνή, from φάω, ds φωτίζουσα τὸ νοούμενον (Plutarch, De Plac. Phil. 19), rendered in our Version ‘ voice’ (Matt. ii. 18), ‘sound’ (John iii. 8), ‘noise’ (Rev. vi. 1), is distinguished from ψόφος, in that it is the cry of a living creature (ἡ δὲ φωνὴ ψόφος τίς ἐστιν ἐμψύχου, Aristotle, De Anima, 2. 8. 14), being sometimes ascribed to God (Matt. ui. 17), to men (Matt. iii. 3), to animals (Rev. ix. 9), and, though improperly, to inanimate objects as well (1 Cor. xiv. 7), as to the trumpet (Matt. xxiv. 31), to the wind (John iii. 8), to the thunder (Rev. vi. 1; οἵ. Ps. lxxvi. 19). But λόγος, a word, saying, or rational utterance of the νοῦς, whether spoken (προφορικός, and thus φωνὴ τῶν…
Read the full entry →λόγος, -ου, ὁ (< λέγω),
[in LXX chiefly for
דָּבָר, also for אֵמֶר, מִלָּה, etc.;]
Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum.
a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mt 8:8, Lk 7:7, I Co 14:9, 19, He 12:19, al.
λόγος, -ov, 6, (λέγω), [fr. Hom. down], Sept. esp. for 425, also for 798 and 799; prop. ὦ collecting, collection, (see Aéyw), —and that, as well of those things which are put together in thought, as of those which, having been thought i. e. gathered together in the mind, are expressed in words. Accordingly, a twofold use of the term is to be distinguished: one which relates to speaking, and one which relates to thinking. I. As respects SPEECH: 1. a word, yet not in the grammatical sense (i. q. vocabulum, the mere name of an object), but language, voz, i. e. a word which, uttered by the living voice, embodies a conception or idea; (hence it differs from ῥῆμα and ἔπος [q. v.; cf. also λαλέω, ad init.]): Heb. xii. 19; ἀποκριθῆναι λόγον, Mt. xxii. 46; εἰπεῖν λόγῳ, Mt. viii. 8 [Rec. λόγον (cf. εἶπον, 3 a. fin.)]; Lk. vii. 7; λαλῆσαι πέντε, μυρίους, λόyous, 1 Co. xiv. 19; διδόναι λόγον…
Read the full entry →λόγος “Λόγον διδόναι with reference to judgment, as in Rom 14!2, occurs in such a passage as BGU I. 164?! (ii/iii A.D.) ὡς σοῦ μέλλοντος λόγον διδόναι τῷ λαμπροτάτῳ ἡγεμόνι, and λόγον ἀποδιδόναι (cf. Mt 1255, Lk 162, Heb 1.317} in 20. 98% (a.p. 211) κελεῦσαι αὐτὸν ἀχθῆναι ἐπὶ σὲ λόγον ἀποδώσοντα περὶ See also the Christianized imprecations against violators of tombs cited by Ramsay (Zzke, p- 396), one probably from Lycaonia and belonging to iv/a.p., /HS xxii. (1902), p. 354 ὃς δ᾽ ἐὰν ἐπισβιάσητε, δώσει θεῷ λόγον, “‘whosoever shall force an entrance, shall give account to God,”” and another from Laodicea, Athen. Mitthetl. xiii. Pp. 249 (¢. A.D. 400) ἤ τις δ᾽ ἕτερον ἐπενβάλῃ τῷ τάφῳ κριτῇ τῷ ζῶντι λόγον ἔνδικον πο[ι]ή[σει, ‘and if any one shall lay another in the tomb, he shall render judicial account to the | living Judge.”’ tions, p. 56), where so much is paid εἰς λόγον διατροφῆς, | “το…
Read the full entry →λόγος (logos) — word.
λόγος, ὁ,
verbal noun of λέγω (B), with senses corresponding to λέγω (B) II and III (on the various senses of the word see [Refs 2nd c.AD+] 111, compareinfr. VI. 1 a:
I. computation, reckoning (compare λέγω (B) II).
I.1. account of money handled, σανίδες εἰς ἃς τὸν λ. ἀναγράφομεν [Refs 5th c.BC+]; συνᾶραι λόγον μετά τινος settle accounts with, [NT]; δεύτεροι λ. a second audit, [Refs 4th c.AD+]; ὁ τραπεζιτικὸς λ. banking account, Theo Sm.p.73 H.: metaphorically, οὐκ ἂν πριαίμην οὐδενὸς λ. βροτόν [Refs 5th c.BC+]
I.1. b public accounts, i. e. branch of treasury, ἴδιος λ., in Egypt, [Refs]; also as title of treasurer, [Refs 1st c.BC+]; δημόσιος λ., = Latin fiscus, [Refs 1st c.AD+], etc. (but later, = aerarium, [Refs 4th…
λόγος
logos
from 3004; something said (including the thought); by implication, a
topic (subject of discourse), also reasoning (the mental faculty) or
motive; by extension, a computation; specially, (with the article in
John) the Divine Expression (i.e. Christ):--account, cause,
communication, X concerning, doctrine, fame, X have to do, intent,
matter, mouth, preaching, question, reason, + reckon, remove,
say(-ing), shew, X speaker, speech, talk, thing, + none of these
things move me, tidings, treatise, utterance, word, work.
see GREEK for 3004
λόγος, ου, ὁ
n.m.
a word, speech, divine utterance, analogy
λόγος logos 330x
a word, a thing uttered, Mt. 12:32, 37; 1 Cor. 14:19; speech, language, talk, Mt. 22:15; Lk. 20:20; 2 Cor. 10:10; Jas. 3:2; converse, Lk. 24:17; mere talk, wordy show, 1 Cor. 4:19, 20; Col. 2:23; 1 Jn. 3:18; language, mode of discourse, style of speaking, Mt. 5:37;
λόγος λόγος, ὁ, λέγω3 (A) the word or that by which the inward thought is expressed, Lat. oratio; and, (B) the inward thought itself, Lat. ratio.
Lat. vox, oratio, that which is said or spoken:
a word, pl. words, i. e. language, talk, Hom., etc.; λόγου ἕνεκα, Lat. dicis causa, merely for talking's sake, Plat.; λόγῳ in word, in pretence, opp. to ἔργῳ (in deed, in reality), Hdt., attic
a word, saying, statement, Thuc.: an oracle, Pind., Plat.:— a saying, maxim, proverb, Pind., Aesch.
an assertion, promise, Soph.
a resolution, κοινῷ λ. by common consent, Hdt.
a condition, ἐπὶ λόγῳ τοιῷδε id. Hdt.
a command, Aesch.
speech, discourse, conversation, εἰς λόγους ἐλθεῖν, συνελθεῖν, ἀφικέσθαι τινί Hdt., attic; λόγου μεῖζον, κρεῖσσον beyond expression, Hdt., Thuc.; λόγου ἄξιον worth mention…
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
wurd: The commonest term in the Old Testament for "word" is dabhar (also "matter" "thing"); in the New Testament logos ("reason," "discourse," "speech"); but also frequently rhema. Rhema is a "word" in itself considered; logos is a spoken word, with reference generally to that which is in the speaker's mind. Some of the chief applications of the terms may thus be exhibited:
(1) We have the word of Yahweh (or God; see below)
(a) as the revelation to the patriarch, prophet, or inspired person (Ge 15:1; Ex 20:1; Nu 22:38, etc.);
One of the titles of the second person of the Trinity, indicating perhaps that by his acts and teachings God is revealed, somewhat as thought is by words, 1Jo 1:1 5:7 Re 19:13. "The word of the Lord" was a common phrase in the Old Testament, always denoting some revelation of Jehovah. Long before the coming of Christ, the Jewish paraphrasts of the Bible used "The Word" in the passage where Jehovah occurred in the original; and the term was familiar to Jewish writers as the name of a divine being, the Son of God.
To show its true meaning and its application to our Savior, was of great importance to John, the last of the inspired writers, in whose later years certain errors as to the person of Christ, borrowed from Eastern philosophy, had begun to creep into the Christian church. He describes "The Word" as a personal and divine Being…
332 occurrences in the New Testament, rendered 29 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 331 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 536 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ἔτους λε Μεσορὴ ἰδίου λόγου Δρύτωνος. ἐκ τῆς νήσου πρὸς Λαμένθιν δέδωκα πυροῦ ιδ κριθῆς β ἐμβαδικὸν δραχμὰς λ
Μοσχίων Πετεαρσένθει χαίρειν. ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ
Ἑλληνικῶν ἃ ἐξέτεισε Παοῦς ὁ Ὥρου πατὴρ καὶ ὁ αὐτὸς Ὧρος εἰς τὸν Ταρεήσιος λόγον τῆς αὐτοῦ μητρὸς τοῖς δανεισταῖς Χαιρήμωνι καὶ Ἐσθλαδᾷ καὶ Πνήφει γυναικὶ καὶ ἀδελφῇ· καὶ
καταβαίνω (katabaino) means to go or come down, and it is built from the prefix κατά meaning 'down' and a root related to 'to step.' It covers a range of meanings from literal descent to metaphorical uses, appearing frequently in the New Testament, such as in Matthew 8:1 and Acts 10:11. The lexicons do not show significant disagreement.
κατα-βαίνω,
[in LXX chiefly for ירד;]
to go or come down, descend.
καταβαίνω (z.c. 118) κατὰ μηδεμίαν παρεύρεσι (= -σιν), “on no pretext whatsoever,” 20.871 (B.c. 118) κατὰ τοῦτο, ‘‘on this account,” ‘in consequence,” 7. 11. 3814 (A.D. 123) (= Selections, p. 78) ἕτερα καθ’ ὃν δήποτε οὖν τρόπον, ‘other things of whatsoever kind,” P Lond 9045) (Α.}. 104) (= Ill. p. 125, Selections, p. 73) καθ᾽ ἥντινα] ϑήποτε αἰτ[ίαν (cf. 2 Macc 143, 3 Macc 77), and P Tebt I. 425 (c. B.c. 114) ἠδικημένος καθ᾽ ὑπερβολὴν ὑπ[ὸ] ᾿Αρμιύσιος, “having been excessively wronged by Harmiusis.’’ The marriage contract P Eleph 15 (B.c. 311-10) (= Se/ections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτὸ ὅπου ἂν δοκῆι ἄριστον εἶναι, ‘and that we should live together wherever it may seem best” supports the rendering of κατὰ τὸ αὐτό in Ac 144 AV, RV. On the other hand, the meaning s¢mi/zter, ‘‘after the same manner,” preferred by Blass ad Z., and adopted for κατὰ τὰ αὐτά in Lk 172° RV, is found in the…
Read the full entry →καταβαίνω (katabainō) — to come/go down.
καταβαίνω,
Doric dialect κᾰβαίνω [Refs 7th c.BC+]: future -βήσομαι[Refs 8th c.BC+]perfect -βέβηκ; Boeotian dialect participle καταβεβάων [Refs]: aorist κατέβην [Refs 8th c.BC+]; poetry 3rd.pers. plural κατέβαν [LXX+8th c.BC+], Laconian dialect κάβασι [Refs 5th c.BC+]; Epic dialect 1st pers. plural subjunctive καταβήομεν (variant{-βείομεν}) [Refs 8th c.BC+]; late 3rd.pers. singular optative κατάβοι [LXX+1st c.BC+]; poetry participle καββάς [Refs 5th c.BC+]; Epic dialect infinitive καταβήμεναι [Refs 8th c.BC+]:—middle, Epic dialect aorist 1 κατεβήσετο [Refs 8th c.BC+]; imperative καταβήσεο [Refs 8th c.BC+]:—go or come down from.., with genitive, πόλιος κ. [Refs]; οὐρανόθεν κ[Refs 5th c.BC+]: also with Preps., ἐξ ὄρεος [Refs 8th c.BC+]; κ. Ἀΐδαν, Ἀΐδα δόμον, [Refs 8th c.BC+] (later absolutely, die, [Refs 4th c.AD+]; ἔσω κ. [Refs…
Read the full entry →καταβαίνω
katabaino
from 2596 and the base of 939; to descend (literally or
figuratively):--come (get, go, step) down, fall (down).
see GREEK for 2596
see GREEK for 939
καταβαίνω
v.
I go down, come down
καταβαίνω katabainō 81x
to come or go down, descend, Mt. 8:1; 17:9; to lead down, Acts 8:26; to come down, fall, Mt. 7:25, 27; to be let down, Acts 10:11; 11:5
καταβαίνω fut. -βήσομαι perf. -βέβηκα aor2 κατέβην poet. 3rd pl. κατέβαν imperat. κατάβηθι or κατάβα epic 1st pl. subj. καταβείομεν epic 1st pl. subj. καταβείομεν for -βῶμεν Mid., epic 3rd sg. aor1 κατεβήσετο imperat. καταβήσεο to step down, go or come down, Lat. descendere, ἐξ ὄρεος from the mountain, Il.; κ. πόλιος to go down from the city, id. Il.; κ. δίφρου to dismount from the chariot, id. Il.; c. acc. loci, θάλαμον κατεβήσετο she came down to her chamber, Od.:—but also c. acc., κατέβαιν᾽ ὑπερώϊα she came down from the upper floor, id. Od.; κλίμακα κατεβήσετο came down the ladder, id. Od.; absol. to come down stairs, Ar.; hence in Pass., ἵππος καταβαίνεται the horse is dismounted from, Xen.
Read the full entry →Verb-2AAI-3P — Verb · second aorist · active · indicative · third person · pluralsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3P Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Plural
82 occurrences in the New Testament, rendered 33 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 82 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 144 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.
Ἐπεὶ δ’ ἐκ τῶν οὐρανίων τὰ ἐπίγεια ἤρτηται κατά τινα φυσικὴν συμπάθειαν, ὁ τῆς ἑβδομάδος λόγος ἄνωθεν ἀρξάμενος κατέβη καὶ πρὸς ἡμᾶς τοῖς θνητοῖς γένεσιν ἐπιφοιτήσας.
Μωυσῆς δὲ τοῦ θεοῦ ταῦτʼ ἀκούσας καταβαίνει πρὸς τὸ πλῆθος·
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
ὁ νεανίσκος· καὶ σπεῖρον τῆι β τοῦ Ἁθὺρ διὰ σοῦ καὶ ἐγὼ δʼ αὐτὸς καταβαίνω πρὸ τοῦ Ἦλιν· καὶ ὡς οὐ μὴ ἀμελήσῃς, παρὰ πάντα δὲ ἐπιμέλου σαυτοῦ ἵνʼ
ἠρώτηκάς με περὶ τοῦ κορασίου, νῦν δὲ ἀμερίμνει· ἄν πληρώσῃ τὰ ἡμέρια … … καταβήσεται … δε παρα … οὐδεν … τουτ … κα
ἀκούσῃς περὶ Θερμουθᾶτος πέμψον μοι φάσιν. ἐρωτῶ σε, οὐ πρᾶγμά ἐστιν, ἐάν τινα εὕρητε καταβαίνοντα, ἀποστεῖλαι ἡμῖν φάσιν περὶ τῆς ὑγιείας ὑμῶν καὶ τῆς μικρᾶς. ἐρωτῶ σε καὶ παρακαλῶ,
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word Ἀττάλεια refers to Attalia, a city in Pamphylia. It is derived from the name of Attalus, a king of Pergamum. The New Testament mentions it in Acts 14:25. The entries consistently describe it as a maritime city near Lycia.
Ἀτταλία (Rec. -άλεια), -υς, ἡ,
Attalia, a city of Pamphylia: Ac 14:25.†
᾿Αττάλεια [-Aia T WH (see I, ¢) ], -as, ἡ, A ttalia, a maritime city of Pamphylia in Asia, very near the borders of Lycia, built and named by Attalus Philadelphus, king of Pergamum; now Antali [or Adalia; cf. Dict. of Geog.]: Acts xiv. 25.
Ἀττάλεια (Attaleia) — Attalia.
Ἀτταλία (Rec. -άλεια), -υς, ἡ
Attalia, a city of Pamphylia: Act.14:25.†
(From Abbott-Smith. LSJ has no entry)
Ἀττάλεια
Attaleia
from Attalos (a king of Pergamus); Attaleia, a place in
Pamphylia:--Attalia.
Ἀττάλεια, ας, ἡ
n.f.
Attalia
Ἀττάλεια Attaleia 1x
Attalia, a city of Pamphylia, Acts 14:25*. See PhotoGuide.
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
at-a-li'-a Attalia: A city on the southern coast of Asia Minor in ancient Pamphylia which, according to Ac 14:25, was visited by Paul and Barnabas on the way to Antioch during their first missionary journey. The city was founded by Attalus II Philadelphus (159-138 BC), hence, its name Attalia, which during the Middle Ages was corrupted to Satalia; its modern name is Adalia. Attalia stood on a flat terrace of limestone, about 120 ft. high, near the point where the Catarrhactes River flowed into the sea. The river now, however, has practically disappeared, for the greater part of its water is turned into the fields for irrigation purposes. The early city did not enjoy the ecclesiastical importance of the neighboring city of Perga; but in 1084 when Perga declined, Attalia became a metropolis. In 1148 the troops of Louis IV sailed from…
(from Attalus), a coast-town of Pamphylia, mentioned (Acts 14:25) It was built by Attalus Philadelphus, king of Pergamos, and named after the monarch. All its remains are characteristic of the date of its foundation. Leake fixes Attalia at Adalia , on the south court of Asia Minor, north of the Duden Su , the ancient Catarrhactes.
A seaport in Pamphylia, at the mouth of the river Catarrhactes, visited by Paul and Barnabas on their way from Perga to Antioch, Ac 14:25. There is still a village there of a similar name, with extensive ruins in the vicinity.
that increases or sends
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.