Acts 22:17 — Word Study
N1904Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
BSAIt happenedginomai▸ thende to meegō having returnedhupostrephō▸ [come back, turned back] toeis JerusalemHierousalēm [the holy city, the capital of Palestine] andkai prayingproseuchomai▸ [worshiping, communing with God] by meegō inen theho templehieros [the sacred place, the house of God] fallingginomai▸ Iegō intoen a tranceekstasis [an ecstasy, a state of amazement]
| Greek | English | Parsing |
|---|---|---|
| Ἐγένετο | It happened | Verb, second aorist, middle deponent |
| δέ | then | Conjunction |
| μοι | to me | Personal pronoun, first person, dative |
| ὑποστρέψαντι | having returned | Verb, aorist, active |
| εἰς | to | Preposition |
| Ἰερουσαλὴμ | Jerusalem | Noun, proper name, indeclinable |
| καὶ | and | Conjunction |
| προσευχομένου | praying | Verb, present, no voice stated |
| μου | by me | Personal pronoun, first person, genitive |
| ἐν | in | Preposition |
| τῷ | the | Article, dative, singular |
| ἱερῷ | temple | Noun, dative, singular |
| γενέσθαι | falling | Verb, second aorist, middle deponent |
| με | I | Personal pronoun, first person, accusative |
| ἐν | into | Preposition |
| ἐκστάσει | a trance | Noun, dative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Later, when I had returned to Jerusalem and was praying at the temple, I fell into a trance |
| KJV | And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; |
| ASV | And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, |
| YLT | 'And it came to pass when I returned to Jerusalem, and while I was praying in the temple, I came into a trance, |
| WEB | “When I had returned to Jerusalem and while I prayed in the temple, I fell into a trance |
| BBE | And it came about that when I had come back to Jerusalem, while I was at prayer in the Temple, my senses became more than naturally clear, |
Where they part company is Ἐγένετο — see How Translations Differ.
The sentence consists of a main clause followed by a participial phrase that adds detail to the action.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbγίνομαι
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 22:17
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 Defense Before the Crowdgenerated
Acts 22:17 recounts Paul's return to Jerusalem, where he was praying at the temple when he fell into a trance. This moment is pivotal as it sets the stage for God's message to him, which he shares with the crowd. It highlights the importance of prayer and divine revelation in Paul's life, paralleling the experiences of other biblical figures who encountered God in moments of prayer and worship.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Acts 9:26–28 | When Saul arrived in Jerusalem, he tried to join the disciples, but they were all afraid of him, not believing that he was a disciple. |
| 2 | Galatians 1:18 | Only after three years did I go up to Jerusalem to confer with Cephas, and I stayed with him fifteen days. |
| 3 | Acts 10:9–10 | The next day at about the sixth hour, as the men were approaching the city on their journey, Peter went up on the roof to pray. |
| 4 | 2 Corinthians 12:1–4 | I must go on boasting. Although there is nothing to gain, I will go on to visions and revelations from the Lord. |
| 5 | Revelation 1:10 | On the Lord’s day I was in the Spirit, and I heard behind me a loud voice like a trumpet, |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — ἐκστάσει, ekstasisgenerated
The word ἐκστάσει (ekstasis) refers to a state of amazement or trance. It indicates a profound experience where the mind is displaced or altered, often in a divine context.
In this verse, it signifies a moment of deep spiritual insight or revelation that Paul experienced while praying, suggesting that prayer can lead to extraordinary encounters with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered similarly across translations, with the BSB stating, fell into a trance, and the KJV using was in a trance. Both phrases capture the essence of Paul's experience.
However, the KJV's phrasing emphasizes the state of being, while the BSB focuses on the action of falling into this state, reflecting slight nuances in interpretation.
Sentence Structuregenerated
The main verb of the verse is Ἐγένετο, it happened, which governs the entire sentence. The structure includes a series of phrases that detail the context of the event, including a participial phrase describing Paul's action of praying.
The sentence flows from the action of returning to Jerusalem, through the act of praying, and culminates in the experience of falling into a trance, illustrating a sequence of events leading to a spiritual encounter.
Septuagint Backgroundgenerated
The word ἱερῷ (temple) corresponds to the Hebrew H3389, יְרוּשָׁלִַ֫ם, which signifies Jerusalem. In the Septuagint, this term is used to denote the sacred space of worship, emphasizing its significance in both the Old and New Testaments.
The connection to the Hebrew text highlights the continuity of worship practices and the importance of the temple as a place of divine encounter.
In plain words — the whole versegenerated
Acts 22:17 describes how Paul returned to Jerusalem and prayed at the temple, where he fell into a trance. This moment was significant as it led to a divine message for him, illustrating the power of prayer and God's communication with His people.
Frequently Asked Questionsgenerated
Falling into a trance refers to a state of deep amazement or altered consciousness, often associated with divine revelation or spiritual experiences.
Paul was praying in the temple as part of his devotion and worship, seeking a connection with God in a sacred space.
The trance signifies a moment of divine encounter and revelation, indicating God's guidance and communication with Paul during a pivotal time.
This experience parallels other biblical accounts where individuals encounter God during prayer or worship, highlighting the significance of these moments in the life of believers.
Reflection Questionsgenerated
- How can I create space for prayer in my life to seek divine guidance?
- What are some experiences where I felt a deep connection with God during prayer?
- In what ways can I be more attentive to God's messages in my life?
- How does understanding Paul's experience encourage me in my own spiritual journey?
The early church on this verse — how the Fathers read it
Early church Fathers comment on this verse, discussing its implications for understanding divine encounters in prayer.
"And when I was come again to Jerusalem," etc. How was it, that being a Jew, and there brought up and taught, he did not stay there? Nor did he abide there,Early Church Fathers on Acts 22 →
But it happened that when I was returning to Jerusalem and praying in the temple, I fell into a trance, and saw him. For the trance of the mind, some Codices have a mental ecstasy, others a fear, others an alienation.Early Church Fathers on Acts 22 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Acts 22:17 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd it came to pass, that when I was come again to Jerusalem,.... Which was three years after his conversion; for he did not immediately return to Jerusalem, but went into Arabia; and when he
Read John Gill on Acts 22 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; And it came to pass, that, when I was come again to Jerusalem - for the first time
Read Robert Jamieson on Acts 22 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis was probably about three years after his conversion, as , and was one of the visions and revelations he makes mention of, . A trance; a rapture and ecstasy, as .
Read Matthew Poole on Acts 22 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments17 And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance; Ver. 17. Even while I prayed] Then especially God’ s people are rapped and ravished.
Read John Trapp on Acts 22 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(17) When I was come again to Jerusalem.—This probably refers to the visit of Act 9:26, and Galatians 1:17-18. The objection that the mission “far hence to the Gentiles” must refer to the subsequent visit of Act 11:30, has little or no force. When the Apostle went to Tarsus and preached the gospel to the Greeks at Antioch (Acts 11:26), there was a sufficient fulfilment of the promise, “I will send thee . . .” What was indicated in the vision was that he was to have another field of work than Jerusalem and the Church of the Circumcision. It may be noted as one of the “visions or revelations of the Lord” referred to in 2 Corinthians 12:1. Even while I prayed in the temple.—Better, and as I…
Read Charles John Ellicott on Acts 22 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 17. When I was come again to Jerusalem] It is likely that he refers to the first journey to Jerusalem, about three years after his conversion, Acts 9:25-26, and Galatians 1:18. I was in a trance] This circumstance is not mentioned any where else, unless it be that to which himself refers in 2 Corinthians 12:2-4, when he conceived himself transported to the third heaven; and, if the case be the same, the appearance of Jesus Christ to him, and the command given, are circumstances related only in this place.
Read AdamClarke on Acts 22 →CambridgeThe Cambridge Bible for Schools and Colleges17. when I was come again to Jerusalem] Rev. Ver. “had returned.” This refers to that visit of the Apostle recorded in Acts 9:26 seqq. We learn from Galatians 1:18 that three years had elapsed between the conversion of Saul and this visit to Jerusalem, which period is supposed to have been consumed in Arabia (cp. Galatians 1:17). The preaching of Saul at Jerusalem we are told in the Acts roused the anger of the Greek-speaking Jews, and that in consequence of their attempts against Saul the Christian congregation sent him away first to Cæsarea and then to Tarsus.even while I prayed in the temple] It is worthy of note how often in this address St Paul incidentally expresses himself in such…
Read Cambridge on Acts 22 →Albert Barnes1798–1870Barnes' Notes on the BibleWhen I was come again to Jerusalem - That is, three years after his conversion. See Galatians 1:17-18.
Read Albert Barnes on Acts 22 →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
Later, when I had returned to Jerusalem and was praying at the temple, I fell into a trance
“When I had returned to Jerusalem and while I prayed in the temple, I fell into a trance
Later, when I had returned to Jerusalem and was praying at the temple, I fell into a trance
When I returned to Jerusalem and was praying in the temple, I fell into a trance
Tyndale line
And it came to pass, that, when I was come again to Jerusalem, even while I prayed in the temple, I was in a trance;
And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,
And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance,
And it came to pass, that when I had come again to Jerusalem, even while I prayed in the temple, I was in a trance;
And it came to passe, that when I was come againe to Hierusalem, and prayed in the Temple, I was in a traunce,
Strictly literal
And it came to pass when I had returned to Jerusalem, and as I was praying in the temple, that I became in ecstasy,
'And it came to pass when I returned to Jerusalem, and while I was praying in the temple, I came into a trance,
And it came to pass, when I returned to Jerusalem, and while I was praying in the temple, I came into a trance,
After I had returned to Jerusalem, and while I was praying in the temple, it happened that I was given a vision.
From the Latin
And it came to pass, when I was come again to Jerusalem, and was praying in the temple, that I was in a trance,
Simplified
I returned to Jerusalem, and as I was praying in the Temple, I fell into a trance.
And it came about that when I had come back to Jerusalem, while I was at prayer in the Temple, my senses became more than naturally clear,
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.
Factum est autem revertenti mihi in Jerusalem, et oranti in templo, fieri me in stupore mentis,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܗܦܟܬ ܐܬܝܬ ܠܟܐ ܠܐܘܪܫܠܡ ܘܨܠܝܬ ܒܗܝܟܠܐ
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.
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
The standard critical text of the New Testament.
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
The previous edition, still widely cited.
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
The Society of Biblical Literature edition, freely licensed.
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
The edition that turned scholarship toward the earliest manuscripts.
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
An independent critical text built from the oldest witnesses then known.
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
A recent critical edition following documentary evidence closely.
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
The reading of the majority of surviving manuscripts.
Ἐγένετο δέ μοι ὑποστρέψαντι εἰς Ἰερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει
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 22:17
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.
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-2ADI-3S — Verb · second aorist · middle deponent · indicative · third person · singularsecond aorist middle deponent indicative — a completed action, viewed as a whole.
V-2ADI-3S Part of Speech: Verb Tense: second Aorist Voice: middle Deponent Mood: Indicative Person: third Number: Singular
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1DS — Personal pronoun · first person · dative · singulardative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular.
P-1DS Part of Speech: Personal pronoun Person: first Case: Dative Number: Singular
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The Greek word ὑποστρέφω (hupostrepho) is built from the prefix ὑπό (under) and the root στρέφω (to turn). It generally means to turn back or return, applicable in both literal and figurative contexts. The New Testament uses it frequently, especially in the Gospel of Luke, to describe returning to a place or state.
ὑπο-στρέφω
[in LXX chiefly for שׁוּב ],
trans., to turn back or about (Hom.).
ὑπο-στρέφω ; impf. ὑπέστρεφον ; fut. ὑποστρέψω; 1 aor. ὑπέστρεψα; fr. Hom. down; Sept. for 3); 5 trans. to turn back, to turn about: as ἵππους, Hom. Il. 5, 581. 2. intrans. to turn back i.e. to return: absol., Mk. xiv. 40 [here L WH πάλιν ἐλθών Tr ἐλθών] ; Lk. ii. 20 (here Rec. ἐπιστρέφ.), 43; viii. 37,40; ix.10; x. ΤΩ: xvil. 15; xix. 12: xxiii. 48,56; Acts viii. 28; foll. by an inf. of purpose, Lk. xvii. 18; foll. by διά with a gen. of place, Acts xx. 3; εἰς with an ace. of place, Lk. i. 56; ii. 89 [here T Tr mrg. WH ἐπιστρέφ.], 45; iv. 14; vii. 10; Vili. 39; xi. 24; xxiv. 33,52; Acts i. 12; viii. 253 xiii. 18; xiv. 21; xxi. 6; xxii. 17; xxiii. 32; Gal. 1. 17; εἰς
ὑποστρέφω, “turn back,” ‘* return.” For this verb, which is a favourite with Lk, cf. P Giss I. go 8 (A.D, 215) ὑποστρεφέτωσαν πάντες εἰς Tas πατρίδας τὰς idias, P Flor 11. 247} (A.D. 256) δύναται ἐξαυτῆς ὑποστρέψαι, P Oxy I. 1228 (ili/iv A.D.) ἜΠπί. . .].s ὑπέστρεφεν, ‘‘E. went back,” and P Masp I. 670049 (Byz.). See also Vett. Val. p. 2883? αὐτὸς δὲ τῆς ἐλπίδος σφαλεὶς ὑπέστρεψεν ὀλίγα aden Pes.
ὑποστρέφω (hupostrephō) — to return.
ὑποστρέφω,
turn round about or back, ἵππους [Refs 8th c.BC+]; ὁ κισσὸς.. Βακχίαν ὑποστρέφων ἅμιλλαν bringing back the Bacchic struggle, i. e. the swift and eager dance, [Refs 5th c.BC+]
2. roll up, [Refs 4th c.BC+]
3. passive, revolve beneath, τινι [Refs 4th c.BC+]
II. intransitive, turn about, especially of persons flying or retreating, [Refs 8th c.BC+]:—passive, αὖτις ὑποστρεφθείς [Refs 8th c.BC+]; -στρᾰφείς [Refs 5th c.BC+]
II.2. generally, return, αὖτις ὑ. [Refs 8th c.BC+]; ἐπὶ ζήτησιν[Refs 3rd c.AD+]; in future middle, οὐ μὲν γάρ τί σ᾽ ὑποστρέψεσθαι ὀΐω [Refs 8th c.BC+]; of a disease, return, recur, [Refs 5th c.BC+]
ὑποστρέφω
hupostrepho
from 5259 and 4762; to turn under (behind), i.e. to return (literally
or figuratively):--come again, return (again, back again), turn back
(again).
see GREEK for 5259
see GREEK for 4762
ὑποστρέφω
v.
I turn back, return
ὑποστρέφω fut. ψω to turn round about, turn back, ἵππους Il.; Βακχίαν ὑποστρέφων ἅμιλλαν bringing back the Bacchic struggle, i. e. changing sorrow into tumultuous joy, Soph.
intr. to turn about, turn short round, Il., Hdt., attic:—so in Pass., αὖτις ὑποστρεφθείς Il., etc.
generally, to return, Od., Hdt.; so in fut. mid., Od.
to turn away, and so elude an attack, Eur., Xen.
part. ὑποστρέψας as adv. reversely, Ar.
Verb-AAP-DSM — Verb · aorist · active · participle · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
V-AAP-DSM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Dative Number: Singular Gender: Masculine
35 occurrences in the New Testament, rendered 11 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 35 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 6 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.
δεύτερος δὲ πλοῦς, ἐφ’ ἑαυτὸν ὑποστρέψαι πάλιν.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Ἐὰν οὖν, φημί, κύριε, μετὰ τὸ ἀπολυθῆναι τὴν γυναῖκα μετανοήσῃ ἡ γυνὴ καὶ θελήσῃ ἐπὶ τὸν ἑαυτῆς ἄνδρα ὑποστρέψαι, οὐ παραδεχθήσεται;
μου, ἃ πρὸς αὐτὴν ἐτύγχανον ἐπιδοὺς ἐν ἐκτάκτοις, ὅπως ἀπολογησάμενος, πρὸς ἃ ἐπιζητεῖ, δυνηθῶ ὑποστρέψαι καὶ ἀπαρτίσαι τὴν συνκομιδὴν πρὸς διόρθωσιν τῶν δημοσίων κατὰ τὸ τοῦ κρατίστου ἡγεμόνος Πετρωνίου
τὸ παρὰ σοὶ ἐὰν χρῄζει αὐτοῦ ἐστʼ ἂν διαπεράσῃ τὸ Χθω καὶ δύναται ἐξαυτῆς ὑποστρέψαι. αὐτάρκως δὲ ἔχεις ἅπαξ ἐπιστέλλεσθαι περὶ τῶν κτηνῶν τοῦ ἀναπέμψαι. καὶ ἂν νῦν ἀναπέμψον
διετελέσαμεν κατὰ τὸν ποταμόν· καὶ κατὰ τὴν ϛ τοῦ παρόντος μηνὸς Χοιὰκ μετὰ τὸ ὑποστρέψαι τὸν … … τη … ε … … … α … ε … φη
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 word Ἱεροσόλυμα (i.e. Jerusalem) is a proper noun of Hebrew origin, referring to the capital of Palestine. It appears in various forms in the New Testament, with Ἱερουσαλήμ being the indeclinable form used most frequently. The lexicons note its symbolic significance in verses like Galatians 4:25-26 and Hebrews 12:22, where it represents both the earthly city and a heavenly counterpart.
Ἱερουσαλήμ, v.s. Ἱεροσόλυμα.
Ἱεροσόλυμα [WH Ἴερ.. see their Intr. § 408], -ων, τά, (the invariable form in Mk. and Jn., almost everywhere in Mt. ana Joseph. [e. Ap. 1, 22, 13, ete.; Philo, leg. ad Gaium ὃ 36; (ef. Polyb. 16, 39, 4); al.]), and Ἱερουσαλήμ [WH.lep. (see ref. u. s.)], 7, indecl., (the invariable form in the Sept. [Josh. x. 1, ete.; Philo de somn. ii. 39 init. ; so Aristot. in Joseph. c. Ap. 1, 22, 7 (where see Miiller)]; in the N. T. where a certain sacred emphasis, so to speak, resides in the very name, as Gal. iv. 25 sq. [see Bp. Lghtft. ad loc.]; Heb. xii. 22; Rev. iii. 12; xxi. 2, 10; thus in direct address: Mt. xxiii. 37; Lk. xiii. 34; both forms are used promiscuously [yet with a marked preference for the indeclinable form] in the O. T. Apocr., and in the writ. of Luke and of Paul; [cf. Tdf Proleg. p- 119; WH. App. p. 160]. Whether there is also a third and unusual form Ἱεροσόλυμα, -ης, ἡ, in…
Read the full entry →Ἱερουσαλήμ (Hierousalēm) — Jerusalem.
Ἱερουσαλήμ, see: Ἱεροσόλυμα - (WH, Ἰερ-, see Intr., § 408), -ων, τά (on πᾶσα Ἱ., Mat.2:3, see WM, 794; M, Pr., 48, 244; Thayer, see word), and Ἱερουσαλήμ (WH, Ἰερ-), ἡ., indecl., as always in LXX exc. some parts of Apocr.. (Heb. יְרוּשָׁלִַם), the former always in FlJ, Mk, Jo EV. and Mt (except. Mat.27:37), and most frequently in Lk, the latter always in He, Re, and by St. Paul (except. Gal.1:17-18 2:1),
Jerusalem: Mat.2:1, Mrk.3:8, Jhn.1:19, al.; its…
Read the full entry →Ἱεροσόλυμα
Hierousalem
of Hebrew origin (3389); Hierusalem (i.e. Jerushalem), the capitol of
Palestine:--Jerusalem. Compare 2414.
see GREEK for 2414
see HEBREW for 03389
Ἱερουσαλήμ, ἡ
Prop.n.
Jerusalem
Ἰερουσαλήμ Ierousalēm 77x
Jerusalem, pr. name, indecl., also spelled Ἱεροσόλυμα 62x in our text. See PhotoGuide.
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
je-roo'-sa-lem:
I. THE NAME
1. In Cuneiform
2. In Hebrew
3. In Greek and Latin
4. The Meaning of Jerusalem
5. Other Names
II. GEOLOGY, CLIMATE AND SPRINGS
1. Geology
2. Climate and Rainfall
3. The Natural Springs
III. THE NATURAL SITE
1. The Mountains Around
2. The Valleys
3. The Hills
IV. GENERAL TOPOGRAPHY OF JERUSALEM
1. Description of Josephus
2. Summary of the Names of the Five Hills
3. The Akra
4. The Lower City
5. City of David and Zion
V. EXCAVATIONS AND ANTIQUITIES
1. Robinson
2. Wilson, and the Palestine Exploration Fund (1865)
3. Warren and Conder
4. Maudslay
5. Schick
6. Clermont-Ganneau
7. Bliss and Dickie
8. Jerusalem Archaeological Societies
VI. THE CITY'S WALLS AND GATES
1. The Existing Walls
2. Wilson's Theory
3. The Existing Gates
4. Buried Remains of Earlier Walls
5. The Great Dam of the Tyropoeon
6. Ruins of Ancient Gates
7. Josephus' Description of the Walls
8. First Wall
9. Second Wall
10. Third Wall
Jerusalem
Called also Salem, Ariel, Jebus, the “city of God,” the “holy city;” by the modern Arabs el-Khuds, meaning “the holy;” once “the city of Judah” (2 Chr. 25:28). This name is in the original in the dual form, and means “possession of peace,” or “foundation of peace.” The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the “upper” and the “lower city.” Jerusalem is a “mountain city enthroned on a mountain fastness” (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.
(the habitation of peace), Jerusalem stands in latitude 31 degrees 46’ 35" north and longitude 35 degrees 18’ 30" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. "In several respects," says Dean Stanley, "its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital…
The chief city of the Holy Land, and to the Christian the most illustrious in the world. It is situated in 31 degrees 46’43" N. lat., and 35 degrees 13’ E. long. on elevated ground south of the center of the country, about thirty-seven miles from the Mediterranean, and about twenty-four from the Jordan. Its site was early hallowed by God’s trial of Abraham’s faith, Ge 22:1-24 2Ch 3:1. It was on the border of the tribes of Benjamin and Judah, mostly within the limits of the former, but reckoned as belonging to the latter, because conquered by it, Jos 15:8 18:16,28 Jud 1:18. The most ancient name of the city was Salem, Ge…
77 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 76 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 367 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.
ἡ δὲ θεοῦ πόλις ὑπὸ Ἑβραίων Ἱερουσαλὴμ καλεῖται, ἧς μεταληφθὲν τοὔνομα ὅρασίς ἐστιν εἰρήνης.
τὴν μέντοι Σολυμᾶ ὕστερον ἐκάλεσεν Ἱεροσόλυμα.
οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ…
Τίτου Στατιλίου Σεουήρου πρὸ η εἰδῶν Ἰουλίων Πανέμου ὀγδόῃ καὶ δεκάτῃ … ἐν Ἱεροσολύμᾳ … αυουαια … Ὀρεινῆς προς … λεγεῶνος δεκάτης Φρετηνσίας ἑκατονταρχίας … νιου Σατορνείνου
δυναμένους ἀνθέξεσθαι τῷ ἔργῳ ἀπόστειλον διʼ ἀποκρισιαρίου σου ὅπως ἐξέλθωσιν διὰ στράτας εἰς αὐτὰ Ἱεροσόλυμα παρασκευάζων πληρωθῆναι αὐτοὺς τοὺς μισθοὺς καὶ τὴν ἀποτροφὴν αὐτῶν ἀποστέλλων τὸ χρυσίον τῆς δαπάνης
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
προσεύχομαι is a Greek verb meaning to pray, specifically directed towards God or gods. It is built from the roots meaning 'towards' and 'to vow.' The New Testament frequently uses this term in various contexts, including supplication and worship, as seen in verses like Matthew 6:5-7 and James 5:13. The entries do not present any significant disagreement.
προσ-εύχομαι,
[in LXX chiefly for פלל hith.;]
to pray (always of prayer to God, or in cl., to gods): absol., Mt 6:5-7, 9 14:23 19:13 26:36, 39, 41, 44, Mk 1:35 6:46 11:24, 25 13:33 (WH, R, txt., om.) Mk 14:32, 38, 39, Lk 1:10 3:21 5:16 6:12 9:18, 28, 29 11:1, 2 18:1, 10 22:44 (WH, R, mg., om.), Ac 1:24 6:6 9:11, 40 10:9, 30 11:5 12:12 13:3 14:23 16:25 20:36 21:5 22:17 28:8, I Co 11:4, 5 14:14, I Th 5:17, I Ti 2:8, Ja 5:13, 18; seq. λέγων,
προσ-εύχομαι; depon. mid.; impf. προσηυχόμην ; fut. προσεύξομαι; 1 aor. mpoonv&duny; [on the augm. see WH. App. p. 162; ef. Τὰ Proleg. p. 121]; fr. Aeschyl. and Hat. down ; Sept. for Sbann; to offer prayers, to pray, (everywhere of prayers to the gods, or to God [cf. δέησις, fin.]): absol., Mt. vi. 5-7, 9; xiv. 23; xxvi. 36,39, 44; Mk. i. 35; vi.46; xi. 24 sq.; xiii. 33 [ΠΤ WH om. Tr br. the el.]; xiv. [32], 39; Lk. i. 10; iii. 21; v.16; vi. 12; ix. 18, 28 sq-; xi. 1.54. : xviii. 1, 10; xxii. 44 [Τὸ br. WH reject the pass.]; Acts i. 24; vi. 6; ix 11. 40. χ 9.530. Kio ois xii. 12; xiii. 3; xiv. 23; xvi. 25; xx. 86; χχὶ. 5; xxii. 17; xxviii. 8; 1 Co. xi. 4 sq.3 xiv.14; 1 Th.v.17; 1 Tim. ii. 8; Jas. v. 13,18; foll. by λέγων and direct disc. containing the words of the prayer, Mt. xxvi. 39, 42; Lk. xxii.41; προσεύχ- with a dat. indicating the manner or instrument, 1 Co. xi.5 [W. $31, 7d.]…
Read the full entry →προσεύχομαι. An interesting ex. of this verb, which is always used of prayer to the gods or to God, is afforded by P Cairo Zen 59034 (B.C. 257). A certain Zoilos had been ordered by the god Sarapis to inform a high State official Apollonios that a temple should be erected to him. Zoilos neglected the charge and in consequence was thrown into a serious illness κινδυνεῦσαί [pe. But on praying to the god and promising to do his bidding he was healed—* προσευξάμενος δὲ] αὐ[τῶι, ἐ]άμ pe] ὑγιάσηι, διότι ὑπομενῶ τὴν ληιτοϊῃυρ)γίαν καὶ ποιή[σει]ν τὸ ὑφ᾽ αὑτοῦ προστασσόμενον (supply ὑγιάσθην). [An important commentary on the whole letter is supplied by Deissmann Zxf. VIII. xxiv. p. 420ff.J. Cf. Pretsigke 3740 (i/a.b.) ΓἌττηος προσεύχετα[ι] τοῖς
προσεύχομαι (proseuchomai) — to pray.
προσεύχομαι,
future -ξομαι[Refs 4th c.BC+]:—offer prayers or vows, θεοῖς [Refs 5th c.BC+]
2. with accusative, π. τὸν θεόν address him in prayer, [Refs 5th c.BC+]
3. absolutely, offer prayers, worship, [Refs 5th c.BC+]; π. γλώσσῃ, πνεύματι, νοΐ, [NT]
II. with accusative of things, pray for a thing, νίκην πολέμου [Refs 5th c.BC+]: c.infinitive, ἕλκειν τὸ βέδυ π. [Refs 5th c.BC+]; ζῆσαι προσεύχου pray for life, [Refs] with infinitive, [NT]; π. ἵνα.., περί τινων ὅπως, [NT]
προσεύχομαι
proseuchomai
from 4314 and 2172; to pray to God, i.e. supplicate, worship:--pray (X
earnestly, for), make prayer.
see GREEK for 4314
see GREEK for 2172
προσεύχομαι
v.
I pray, pray for
προσεύχομαι proseuchomai 85x
to pray, offer prayer, Mt. 5:44; 6:5, 6
προσεύχομαι fut. ξομαι Dep.:
to offer prayers or vows, Aesch., Eur., etc.
c. acc., πρ. τὸν θεόν to address him in prayer, Ar.
absol. to offer prayers, to worship, Hdt., Aesch., etc.
πρ. τι to pray for a thing, Xen.
Verb-PNP-GSM — Verb · present · no voice stated · participle · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
V-PNP-GSM Part of Speech: Verb Tense: Present Voice: middle or passive depoNent Mood: Participle Case: Genitive Number: Singular Gender: Masculine
87 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 86 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 44 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.
Ἆρ’ οὖν, φησίν, ἐλεύσομαι μὲν ὁ ὀρθὸς λόγος, ἐγώ, ἀφίξεται δὲ καὶ ἡ τοῦ φιλομαθοῦς θιάσου [ψυχὴ] μήτηρ ὁμοῦ καὶ τροφός, ἀρετῶσα παιδεία, συντενοῦσι δὲ καὶ οἱ ἀμφοτέρων ἡμῶν ἔγγονοι καὶ στάντες ἀντικρὺς οὕτω κατὰ στοῖχον ἐν κόσμῳ τὰς χεῖρας ἐξάραντες…
ὁρῶντες οὖν τὸν Δανίηλον τρὶς τῆς ἡμέρας προσευχόμενον τῷ θεῷ πρόφασιν ἔγνωσαν εὑρηκέναι, διʼ ἧς ἀπολέσουσιν αὐτόν.
καλὸν οὖν ἐλεημοσύνη ὡς μετάνοια ἁμαρτίας: κρείσσων νηστεία προσευχῆς, ἐλεημοσύνη δὲ ἀμφοτέρων: ἀγάπη δὲ καλύπτει πλῆθος ἁμαρτιῶν, προσευχὴ δὲ ἐκ καλῆς συνειδήσεως ἐκ θανάτου ῥύεται.
μόνος, ἀλλὰ καὶ οἰκείους ἔχω ἵνα καὶ περὶ τοῦ βασιλέως καὶ τῆς σῆς ὑγιείας προσεύχωμαι. γέγραφα οὖν σοι ἵνα μὴ ἀλλότριος ἐμπέσηι, ἀλλʼ ἐγώ σοι ὑπάρχω. εὐτύχει.
ἴασιν λαμβάνω. δέομαι τῷ θεῷ δέομαι καὶ σοι μνήσθητί μου ἐν τῇ ἁγίᾳ σου προσευχῇ. εἰ καὶ ἐν σώματι οὐκ ἧκα παρὰ τοὺς πόδας σου ἐν πνεύματι ἧκα πρὸς
Σεραπίωνα ἀ … … Ταϩμουρού· ἀσπάζομαι Καπίτωνα· ἀσπάζομαι ὑμᾶς πάντας τοὺς ἀδελφούς μου, ὅπως προσεύχησθε περὶ ἐμοῦ. γράφω σοι, Νεφερῶς, προνοήσῃς τὸ μικρὸν … … ον γῆς, ὡς ἔρχομαι,
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1GS — Personal pronoun · first person · genitive · singulargenitive — of, from, belonging to.
Agrees with anything else marked singular.
P-1GS Part of Speech: Personal pronoun Person: first Case: Genitive Number: Singular
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-DSN — Article · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
T-DSN Part of Speech: definite arTicle Case: Dative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἱερόν (i.e., *hieron*) refers to a temple or sacred place, specifically the entire precincts of a temple, as opposed to the inner sanctuary. It is derived from the adjective ἱερός (*hieros*), meaning holy or sacred. In the New Testament, it appears frequently in the Gospels and Acts, indicating various parts of the temple in Jerusalem, including its courts and surrounding areas.
WE have in our Version only the one word ‘temple’ for both of these; nor is it easy to perceive in what manner we could have marked the distinction between them; which is yet a very real one, and one the marking of which would often add much to the clearness and precision of the sacred narrative (see Fuller, A Pisgah Sight of Palestine, p. 427). ὑἹερόν (=templum) is the whole com8ὃπι.:. SYNONYMS OF THE NEW TESTAMENT. Il pass of the sacred enclosure, the τέμενος, including the outer courts, the porches, porticoes, and other buildings subordinated to the temple itself; αἱ οἰκοδομαὶ τοῦ ἱεροῦ (Matt. xxiv. 1). But ναός (= ‘ edes’) from ναίω, “ habito,’ as the proper habitation of God (Acts vii. 48; xvii. 24; I Cor. vi. 19); the οἶκος τοῦ Θεοῦ (Matt. xii. 4; cf. Exod. Xxill. 19), the German ‘duom’ or ‘ domus,’ is the temple itself, that by especial right so called, being the heart and centre…
Read the full entry →ἱερόν, -οῦ τό, v.s. ἱερός.
ἱερόν, -οῦ, τό, (neut. of the adj. ἱερός, -a, -dv; cf. τὸ dyov), [fr. Hdt. on], a sacred place, temple: of the temple of Artemis at Ephesus, Acts xix. 27; of the temple at Jerusalem twice in the Sept., Ezek. xlv. 19; 1 Chr. xxix. 4; more freq. in the O. T. Apocr.; in the N. T. often in the Gospels and Acts; once elsewhere, viz. 1 Co. ix.13. τὸ ἱερόν and ὁ ναός differ, in that the former designates the whole compass of the sacred enclosure, embracing the entire aggregate of buildings, balconies, porticos, courts (viz. that of the men or Israelites, that of the women, that of the priests), belonging to the temple; the latter designates the sacred edifice properly so called, consisting of two parts, the ‘sanctuary’ or‘Holy place’ (which no one except the priests was allowed to enter), and the‘ Holy of holies’ or ‘most holy place’ (see ἅγιος, 1 a.) (which was entered only on the great day…
Read the full entry →ἱερόν. In P Tebt I. 591} (B.c. 99) a certain Posidonius writes to the priests at Tebtunis assuring them of his good will—8a τὸ ἄνωθεν φοβεῖσθαι καὶ σέβεσθαι τὸ ἱερόν, “because of old I have revered and worshipped the temple.” The reference, as the editors point out, is to the temple of Soknebtunis, the principal temple at Tebtunis ; on other ἐλάσσονα or δεύτερα ἱερά, see their introduction to 74. 88 (B.C. 115-4) (= Chrest. I. 67), a list of no fewer than thirteen shrines belonging to the village of Kerkeosiris. Many shrines in Egypt were privately owned, cf. 2d. 1418 note. Fora convenient list of epithets applied to ἱερά, see Otto Priester ii. p. 373, and for a ἱερὸς οἶκος at Priene, used for mystic rites, see Rouffiac Recherches, p. 62: at the entrance was the inscr.— Hictvar eis [τὸ] ἱερὸν ἁγνὸν ἐ[ν] ἐσθῆτι λευκ[ῆι]. It may be convenient to reproduce here in full the famous inscr.…
Read the full entry →ἱερόν (hieros) — temple.
ἱερός
(for ἱερὸν see. III.2), ά, όν, also ός, όν in the phrase ἱερὸς ἀκτή [Refs 8th c.BC+]: Ionic dialect and poetry ἱρός, ή, όν (see. entry near the end): Doric dialect and N. Greek ἱᾰρός [Refs]: Aeolic dialect ἶρος [Refs 7th c.BC+], but ἴαρος (correlated from ἴερ-) [Refs 7th c.BC+]: superlative ἱερώτατος [Refs 5th c.BC+]
I. filled with or manifesting divine power, supernatural, ἱ. ἲς Τηλεμάχοιο [Refs 8th c.BC+]; ἄλφιτον, ἀλωαί, [Refs 8th c.BC+]; of natural objects or phenomena, rivers, [Refs 8th c.BC+]; λιβάς, of the Spercheus, [Refs 5th c.BC+]; ἱεραὶ βῆσσαι Κίρκης 'faery', [Refs 8th c.BC+]; ἱ. ἦμαρ, κνέφας, [Refs 8th c.BC+]; ἱερὸς δίφρος (where δ. perhaps = ἵπποι) [Refs 8th c.BC+]; ὕπνος, of death, [Refs 3rd c.BC+]; ἔστι μὲν οὐδὲν ἱ. no great matter, [Refs 3rd…
ἱερόν
hieron
neuter of 2413; a sacred place, i.e. the entire precincts (whereas
3485 denotes the central sanctuary itself) of the Temple (at Jerusalem
or elsewhere):--temple.
see GREEK for 2413
see GREEK for 3485
ἱερόν, οῦ, τό
n.n.
a temple
ἱερόν hieron 72x
temple, sanctuary, Mt. 4:5; Lk. 4:9; Acts 19:27
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
tem'-p'l (hekhal, "palace"; sometimes, as in 1Ki 6:3,5, etc.; Eze 41:1,15 ff, used for "the holy place" only; bayith, "house," thus always in the Revised Version (British and American); hieron, naos):
A. STRUCTURE AND HISTORY
I. SOLOMON'S TEMPLE
I. INTRODUCTORY
1. David's Project
2. Plans and Preparations
3. Character of the Building
4. Site of the Temple
5. Phoenician Assistance
II. THE TEMPLE BUILDING
1. In General
2. Dimensions, Divisions and Adornments
3. The Side-Chambers
4. The Porch and Pillars
III. COURTS, GATES ANY ROYAL BUILDINGS
1. The Inner Court
(1) Walls
(2) Gates
2. The Great Court
3. The Royal Buildings
IV. FURNITURE OF THE TEMPLE
1. The Sanctuary
(1) The "Debhir"
(2) The "Hekhal"
2. The Court (Inner)
(1) The Altar
(2) The Molten (Bronze) Sea
(3) The Layers and Their Bases
Temple
First used of the tabernacle, which is called “the temple of the Lord” (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ’s human body (John 2:19, 21). Believers are called “the temple of God” (1 Cor. 3:16, 17). The Church is designated “an holy temple in the Lord” (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen “temple of the great goddess Diana” (Acts 19:27).
There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction as the temple which Solomon built by Herod. Its spoils were considered worthy of forming the principal illustration of one of the most beautiful of Roman triumphal arches, and Justinian’s highest architectural ambition was that he might surpass it. Throughout the middle ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying-points of all associations of builders. When the French expedition to Egypt, int he first years of this century, had made the world familiar with the wonderful architectural remains of that country, every one jumped to the conclusion that Solomon’s temple must have been designed after an Egyptian model. The discoveries in Assyria by Botta and Layard have within the last…
A building hallowed by the special presence of God, and consecrated to his worship. The distinctive idea of a temple, contrasted with all other buildings, is that it is the dwelling-place of a deity; and every heathen temple had its idol, but the true and living God dwelt "between the cherubim" in the Holy of Holies at Jerusalem. Hence, figuratively applied, a temple denotes the church of Christ, 2Th 2:4 Re 3:12; heaven, Ps 11:4 Re 7:15; and the soul of the believer, in which the Holy Spirit dwells, 1Co 3:16,17 6:19 2Co 6:16.
72 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 71 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
πρὸς δὴ τὴν τοῦ νοητοῦ φωτὸς ἰδέαν ἐκείνην ἀπιδών, ἣ λέλεκται κατὰ τὸν ἀσώματον κόσμον, ἐδημιούργει τοὺς αἰσθητοὺς ἀστέρας, ἀγάλματα θεῖα καὶ περικαλλέστατα, οὓς ὥσπερ ἐν ἱερῷ καθαρωτάτῳ τῆς σωματικῆς οὐσίας ἵδρυε τῷ οὐρανῷ, πολλῶν χάριν·
καὶ δύο μὲν ἡμέρας αὐτῷ συνώδευσαν οἱ οἰκέται, τῇ τρίτῃ δὲ ὡς κάτοπτον ἦν αὐτῷ τὸ ὄρος, καταλιπὼν ἐν τῷ πεδίῳ τοὺς συνόντας μετὰ μόνου τοῦ παιδὸς παραγίνεται εἰς τὸ ὄρος, ἐφʼ οὗ τὸ ἱερὸν Δαβίδης ὁ βασιλεὺς ὕστερον ἱδρύεται.
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
διʼ Ἀπολλωνίου τελώνου καὶ τῶν μετόχων Πακοῖβις Πατοῦτος τέλος παστοφορίου ἐντὸς τοῦ ἐν Παθύρει ἱεροῦ ὃ ἠγόρασεν παρὰ Θορταίου τοῦ Νεχθμίνιος καὶ συντετίμηται ταλάντου ἑνὸς τέλος χαλκοῦ δραχμὰς ἑξακοσίας,
παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ ἀπὸ νότου μέρει τοῦ ἐν Παθύρει ἱεροῦ ἐντὸς τοῦ περιβόλου τὸ ἐπιβάλλον αὐτοῖς μέρος τέταρτον, οὗ γείτονες νότου περίβολος τοῦ ἱεροῦ,
γίνομαι (ginomai) is a versatile Greek verb meaning to come into being, be born, or arise. It covers a wide range of uses, from the creation of things to events occurring. In the New Testament, it appears in contexts such as birth (e.g., Romans 1:3), occurrences in nature (e.g., John 12:29), and actions being performed (e.g., Matthew 21:42). It can also express the idea of becoming or changing states.
γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.),
[in LXX chiefly for היה ;]
of persons, things occurrences, to come into being, be born, arise, come on: Jo 1:15 8:58, I Co 15:37; a first appearance in public, Mk 1:4, Jo 1:6, al.; seq. ἐκ (of birth), Ro 1:3, Ga 4:4; διά, Jo 1:3; βροντή, Jo 12:29; σεισμός, Re 6:12; γογγυσμός, Ac 6:1; χαρά, Ac 8:8, many other similar exx.; ἡμέρα, Lk 22:66, al.; ὀψέ, Read the full entry →
γίνομαι (in Ionic prose writ.and in com. Grk. fr. Aristot. on for Attic γίγνομαι) ; [impf. ἐγινόμην ; fut. γενήσομαι ; 2 aor. ἐγενόμην (often in 3 pers. sing. optat. γένοιτο ; [ptep. yevapevos, Lk. xxiv. 22 Tdf. ed. 7]), and, with no diff. in signif., 1 aor. pass. ἐγενήθην, rejected by the Atticists (cf. Lob. ad Phryn. p. 108 sq.; [Thom. Mag. ed. Ritschl p. 75, 6 sq.]), not rare in later Grk., common in Sept. (Acts iv. 4; 1 Th. ii. 14; 1 Co. xv. 10, etc.), impv. γενηθήτω (Mt. vi. 10; xv. 28, ete.) ; pf. γεγένημαι and γέγονα, 3 pers. plur. γέγοναν L T Tr WH in Ro. xvi. 7 and Rey. xxi. 6 (cf. [Tdf. Proleg. p. 124; WH. App. p. 166; Soph. Lex. p. 37 sq.; Curtius, Das Verbum, ii. 187]; W. 36 and 76 (73) sq-; Mullach p. 16; B. 43 (37 sq.)), [ptep. γεγονώς] ; plpf. 3 pers. sing. ἐγεγόνει (Jn. vi. 17 [not Tdf.];. Acts iv. 22 [where L T Tr WH γεγόνει, cf. W. § 12, 9; B. 33 (29); Tdf.’s note on…
Read the full entry →γίνομαι {Ξ ΠῚ. p. 210) γενοῦ πρὸς "Ata τὸν ποιμένα καὶ δέξαι παρ᾽ αὐτοῦ δραχμὰς διακοσίας, P Flor II. 180 (a.p. 253) ἐὰν γένηται πρός σε Διόσκορος, α΄. Γίνομαι sometimes supplies an aorist fir εἰμί : ἐγενόμην is normally ingressive (= became), but has to serve on occasion for summary (‘‘constative ’’) aorist as well—cf. Prolfeg. p. 109. Thus P. Flor III. 382% (cited ad 72.) might be translated ‘the son whom I neither have nor ever had,’’ as well as ‘‘ nor was ever born to me.” Lk 13? is an instance of this summary use. It appears in a very common technical usage, by which γενόμενος, with the tithe of an official, etc., denotes “ex-’’: where the title forms a verb, the aor, the perf.) partic. of this is used instead. arch” is γυμνασιαρχήσας. For the periphrasis cf. P Oxy I. 3811 (a.p. 49-50) (= Selections, p. 53) καθὰ π|ζα]ρῆλθον ἐπὶ τοῦ γενομένου τοῦ νομοῦ στρατηγοῦ Ilaciwyvos, “1…
Read the full entry →γίνομαι (ginomai) — to be.
γίγνομαι,
Ionic dialect and after [Refs 4th c.BC+] γίνομαι [ῑ], (Attic dialect Inscrr. have γιγν- in fifth and fourth cententury,[Refs]; Thess. γίνυμαι [Refs]; Boeotian dialect γίνιουμαι [Refs]future γενήσομαι: aorist ἐγενόμην (ἐγενάμην [LXX] (προ-) Decrees Byzantine cited in [Refs 4th c.BC+], Ionic dialect 2nd pers. singular γένευ [Refs 8th c.BC+], 3rd.pers. singular γενέσκετο [Refs 8th c.BC+]; Epic dialect γέντο [Refs 8th c.BC+] (gṇ-το): perfect γέγονα [Refs 8th c.BC+]: 3rd.pers. plural γέγοναν [NT]: pluperfect ἐγεγόνει [Refs 5th c.BC+]; Ionic dialect ἐγεγόνεε [Refs 5th c.BC+]; Epic dialect forms (as if from perfect γέγᾰα), 2nd pers. plural γεγάᾱτε [Refs 8th c.BC+]pluperfect ἐκ-γεγάτην [ᾰ] [Refs 8th c.BC+]; infinitive γεγάμεν [ᾰ] [Refs 8th c.BC+]; participle γεγᾰώς -ᾰυῖα, plural -ᾰῶτες, -ᾰυῖαι [Refs 8th c.BC+], contraction γεγώς, -ῶσα [Refs…
Read the full entry →γίνομαι
ginomai
a prolongation and middle voice form of a primary verb; to cause to be
("gen"-erate), i.e. (reflexively) to become (come into being), used
with great latitude (literal, figurative, intensive, etc.):--arise, be
assembled, be(-come, -fall, -have self), be brought (to pass), (be)
come (to pass), continue, be divided, draw, be ended, fall, be
finished, follow, be found, be fulfilled, + God forbid, grow, happen,
have, be kept, be made, be married, be ordained to be, partake, pass,
be performed, be published, require, seem, be showed, X soon as it
was, sound, be taken, be turned, use, wax, will, would, be wrought.
γίνομαι
v.
I come into being, am born
γίνομαι ginomai 669x
pluperfect, ἐγενόει (3rd sg), to come into existence; to be created, exist by creation, Jn. 1:3, 10; Heb. 11:3; Jas. 3:9; to be born, produced, grow, Mt. 21:19; Jn. 8:58, et al.; to arise, come on, occur, as the phenomena of nature, etc.; Mt. 8:24, 26; 9:16, et al.; to come, approach, as morning or evening, Mt. 8:16; 14:15, 23; to be appointed, constituted, established, Mk. 2:27; Gal.…
Read the full entry →Verb-2ADN — Verb · second aorist · middle deponent · infinitivesecond aorist middle deponent infinitive — a completed action, viewed as a whole.
V-2ADN Part of Speech: Verb Tense: second Aorist Voice: middle Deponent Mood: iNfinitive TVM equivalent: G5635
677 occurrences in the New Testament, rendered 180 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 668 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.
πρὸς δὲ τὸ μὴ γεγονὸς οἰκείωσις οὐδεμία τῷ μὴ πεποιηκότι.
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
γενώμεθα πνευματικοί, γενώμεθα ναὸς τέλειος τῷ θεῷ.
ἔχω εἰς τὸν Ἑρμίου λόγον περὶ πῆς τοπογραμματείας τοῦ νγ ἔτους χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ περὶ τῆς κωμογραμματείας ὁμοίως χαλκοῦ τάλαντα δέκα. γίνεται τάλαντα ι. καὶ
ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος ἐκρίθη
λ εὐμεγέθης μελίχρως τετανὸς μακροπρόσωπος εὐθύριν οὐλὴ φαλάνθῳ ἀριστερῶι χαλκοῦ νομίσματος τάλαντα δέκα δύο, γίνεται τάλαντα ιβ, ἄτοκα, ἡμερῶν τριάκοντα ἀπὸ μηνὸς Παῦνι ιθ. τὸ δὲ δάνειον τοῦτο ἀποδότω
ἐγώ, gen, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς,
pers. pron.
I.
ἐγώ, gen. ἐμοῦ, enclitic pod; dat. ἐμοί, enclitic μοί; acc. ἐμέ, enclitic μέ; plur. ἡμεῖς, ete.; personal pronoun, J. 1. The nominatives ἐγώ and ἡμεῖς, when joined to a verb, generally have force and emphasis, or indicate antithesis, as Mt. iii. 11; Mk.i. 8; Lk. iii. 16 (ἐγὼ pev... ὁ δέ); Mt. iii. 14 (ἐγὼ... ἔχω, καὶ σύν ; V. 22, 28, 39, and often; ἡμεῖς, contrasted with God, Mt. vi. 12; ἡμεῖς x. of Φαρισαῖοι, Mt. ix. 14; cf. W. § 22,6. But sometimes they are used where there is no emphasis or antithesis in them, as Mt. x. 16; Jn. x. 17; and in many edd. in Mk. i. 2; Lk. vii. 27; οἵ. B. §129, 12. ἰδοὺ ἐγώ, 1397, behold me, hereamT: Acts ix.10 (1S. iii. 8). ἐγώ, like 38, Jam: Jn. i. 23; Acts vii. 32, [ef. W.585 (544); B. 125 (109)]. 2. The enclitic (and monosyllabic) gen., dat., and ace. are connected with nouns, verbs, adverbs, but not with prepositions: ἔμπροσθέν pov, Jn. i. 15; ὀπίσω…
Read the full entry →ἐγώ. Deissmann (ZAZ p. 134 ff.) has drawn attention to the parallels to the solemn use of the first personal pronoun in the Fourth Gospel that may be adduced from inscriptions and magical texts. Thus in an inscr. in honour of Isis from Ios, written in ii/iii A.p., the contents of which are preChristian, we find —Elows ἐγώ εἰμι ἡ τ[ύρανν]ος πάσης χόρας.. ἐγὼ νόμους ἀνθρώποις ἐθέμην . . ἐγώ εἰμι Kpdvov θυγάτηρ πρεσβυτάτη α΄. And similarly in the magical papyrus P Lond 4645 (iv/a.p.) (=I. p. 69) ἐγώ εἰμι ὃ ἀκέφαλος δαίμων . . ἐγώ εἰμι ἡ ἀλήθεια ὁ μεισῶν ἀδικήματα γείνεσθαι ἐν τῷ κόσμῳ α΄. With the construction of the phrase τί ἐμοὶ καὶ σοί ; in Jn 24 we may compare BGU IV. 1141°8 (n.c. 14) ἐδίδουν αὐτῷ διαστολὰς μηδὲν αὐτῶι καὶ ἐκείνωι εἶναι : for its meaning see Ε΄. C. Burkitt in 77:5 xiii. p- 594f., where it is rendered, ‘‘ What have I and thou to do with that ?” On the difficult…
Read the full entry →μέ (me) — me.
ἐγώ,
I: pronoun of the first person:—Epic dialect mostly ἐγών before vowels (so in Doric dialect, before consonants, [Refs 5th c.BC+]; Boeotian dialect ἱών [Refs 2nd c.AD+]:— strengthened ἔγωγε, I at least, for my part, indeed, for myself (more frequently in Attic dialect than in [Refs 8th c.BC+]: Doric dialect ἐγώνγα [Refs 7th c.BC+]: Boeotian dialect ἱώνγα [Refs 6th c.BC+]; ἱώνει [Refs]; ἰώγα [Refs 5th c.BC+]: Laconian dialect and Tarentum dialect ἐγώνη, [Refs 2nd c.AD+]
II. oblique cases from a different root, genitive ἐμοῦ, enclitic μο; Ionic dialect and Epic dialect ἐμέο, ἐμεῦ, μευ, also ἐμέθεν [Refs 8th c.BC+]; Aeolic dialect ἔμεθεν [Refs 7th c.BC+]; Doric dialect ἐμέος, ἐμεῦς, [Refs 5th c.BC+]; Boeotian dialect ἐμοῦς [Refs 6th c.BC+] — _dative_ ἐμοί, enclitic μοι (which may be compared with Sanskrit…
ἐγώ
me
a shorter (and probably originally) from of 1691; me:--I, me, my.
see GREEK for 1691
ἐγώ egō 2x
I, gen., ἐμοῦ [μου], dat., ἐμοί [μοι], acc., ἐμέ [με]
Pron-1AS — Personal pronoun · first person · accusative · singularaccusative — the one it is done to — the object.
Agrees with anything else marked singular.
P-1AS Part of Speech: Personal pronoun Person: first Case: Accusative Number: Singular
2,029 occurrences in the New Testament, rendered 27 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
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
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 ἔκστασις (i.e., ekstasis) is derived from ἐξίστημι and refers to a displacement of the mind, indicating states of bewilderment, amazement, or trance. In the New Testament, it is used to describe experiences of astonishment and altered mental states, particularly in Acts and Mark. The lexicons note its use in contexts of both divine visions and emotional responses.
ἔκ-στασις, -εως, ἡ
(ἐξίστημι)
[in LXX: Ge 27:33, I Ki 14:15, Ez 26:16, al. (חֲרָדָה); II Ch 14:14 17:10 20:29 (פַּחַד), al. ;]
a displacement (Arist.).
An abnormal condition of the mind, in which the subject passes out of his usual self-control (Hippocr.); in NT (Kennedy, Sources, 121 f.);
ἔκ-στασις, -ews, ἡ, (ἐξίστημι); 1. univ. in Grk. writ. any casting down of a thing from its proper place or state ; displacement, (Aristot., Plut.). 2. a throwing of the mind out of its normal state, alienation of mind, whether such as makes a lunatic (διανοίας, Deut. xxviii. 28; τῶν λογισμῶν, Plut. Sol. 8), or that of the man who by some sudden emotion is transported as it were out of himself, so that in this rapt condition, although he is awake, his mind is so drawn off from all surrounding objects and wholly fixed on things divine that he sees nothing but the forms and images lying within, and thinks that he perceives with his bodily eyes and ears realities shown him by God, (Philo, quis rerum divin. heres ὃ 53 [ef. 51; B. D. s.v. Trance; Delitzsch, Psychol. v. 57): ἐπέπεσεν [ Rec., al. ἐγένετο] ἐπ᾽ αὐτὸν ἔκστασις, Acts x. 10; εἶδεν ἐν ἐκστάσει ὅραμα, Acts xi. 5; γενέσθαι ἐν…
Read the full entry →ἔκστασις is used = “" cessio bonorum” in CPR I. 2ο- 9 (Α.Ὁ. 250) τὰ ἀντιγραφέντα μοι. . . [ἐ]ξ ἀξιώσεώς μου plelt ἐκστάσεως πάντων τῶν ὑπαρχόντων pov: see the editor’s note p. 106 and cf. Chrest. 11. i. p. 287 f. For τέλος ἐκστάσεως i.e. an ἐγκύκλιον or tax on sales, see the editors’ introduction to P Tebt II. 350, and cf. BGU III. 914® (A D. 113). The curse of Deut 2878 is repeated in γώ $911 (ii/A.D.) τοῦτόν τε θεὸς πατάξαι ἀπορίᾳ... καὶ παραπληξίᾳ καὶ ἀορασίᾳ καὶ ἐκστάσει διανοίας. A good illustration of the NT usage is afforded by the new Menander fragment, A/enandrea p- 3547? βρυχηθμὸς ἔνδον, τιλμός, ἔκστασις συχνή, ‘in the house there followed a bellowing, a tearing of hair, and frequent outbursts of frenzy.” See also Hobart, p.…
Read the full entry →ἔκστασις (ekstasis) — amazement.
ἔκστᾰσις, εως, ἡ,
(ἐξίστημι) displacement, ἄρθρων [Refs 5th c.BC+]: hence, change, εἰς ἀντικείμενα [Refs]degeneracy, [Refs 4th c.BC+]; opposed to στάσις, [Refs 3rd c.AD+]; movement outwards, ἔ. ἀπὸ τοῦ παράγοντος [Refs 5th c.AD+] bis; ἔ. εἰς τὸ ἔξω[Refs 3rd c.AD+]; differentiation, ἔ. καὶ πιῆθος [Refs 4th c.BC+]
II. standing aside, [Refs 4th c.BC+]
II. b = Latin cessio bonorum, [Refs 3rd c.AD+]; ἔ. χρημάτων [Refs 3rd c.AD+]; a tax on cessions, [Refs 2nd c.AD+]
II.2. distraction of mind, from terror, astonishment, anger, etc., [Refs 5th c.BC+]
II.3. entrancement, astonishment, [NT]
II.4. trance, [NT]; ecstasy, [Refs 3rd c.AD+]
II.4. b drunken excitement, [Refs 1st c.AD+]
ἔκστασις
ekstasis
from 1839; a displacement of the mind, i.e. bewilderment,
"ecstasy":--+ be amazed, amazement, astonishment, trance.
see GREEK for 1839
ἔκστασις, εως, ἡ
n.f.
bewilderment, amazement
ἔκστασις ekstasis 7x
pr. a displacement; hence, a displacement of the mind from its ordinary state and self-possession; amazement, astonishment, Mk. 5:42; excess of fear; fear, terror, Mk. 16:8; Lk. 5:26; Acts 3:10; in NT an ecstasy, a trance, Acts 10:10; 11:5; 22:17*
ἔκστασις ἔκστα^σις, εως ἐξίστημι any displacement: entrancement, astonishment, NTest.; a trance, id. NTest.
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
trans (ekstasis): The condition expressed by this word is a mental state in which the person affected is partially or wholly unconscious of objective sensations, but intensely alive to subjective impressions which, however they may be originated, are felt as if they were revelations from without. They may take the form of visual or auditory sensations or else of impressions of taste, smell, heat or cold, and sometimes these conditions precede epileptic seizures constituting what is named the aura epileptica. The word occurs 5 times in the King James Version, twice in the story of Balaam (Nu 24:4,16), twice in the history of Peter (Ac 10:10; 11:5), and once in that of Paul (Ac 22:17). In the Balaam story the word is of the…
Trance
(Gr. ekstasis, from which the word “ecstasy” is derived) denotes the state of one who is “out of himself.” Such were the trances of Peter and Paul, Acts 10:10; 11:5; 22:17, ecstasies, “a preternatural, absorbed state of mind preparing for the reception of the vision”, (comp. 2 Cor. 12:1-4). In Mark 5:42 and Luke 5:26 the Greek word is rendered “astonishment,” “amazement” (comp. Mark 16:8; Acts 3:10).
(1) In the only passage-- (Numbers 24:4,16) --in which this word occurs in the English of the Old Testament italics show no corresponding word in Hebrew. In the New Testament we meet with the word three times -- (Acts 10:10; 11:6; 22:17) The ekstasis (i.e. trance) is the state in which a man has passed out of the usual order of his life, beyond the usual limits of consciousness and volition, being rapt in causes of this state are to be traced commonly to strong religious impressions. Whatever explanation may be given of it, it is true of many, if not of most, of those who have left the stamp of their own character on the religious history of mankind, that they have been liable to pass at times into this abnormal state. The union of intense feeling, strong volition, long-continued…
A state of the human system distinguished from dreaming and revery; it is one in which the bodily senses are licked up and almost disconnected from the spirit, which is occupied either with phantasms, as in trances produced by disease, or, as in ancient times, with revelations from God. Numerous instances are mentioned in Scripture: as that of Balaam, Nu 24:4,16; those of Peter and Paul, Ac 10:10 22:17 2Co 12:1-4. Compare also Ge 2:21-24 15:12-21 Job 4:13-21.
7 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 7 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἡ γὰρ ἔκστασις καὶ τροπὴ τοῦ νοῦ ὕπνος ἐστὶν αὐτοῦ·
Πτολεμίου Κρονίωνι νομογράφῳ Τεβτύνεως χαίρειν. ὁμολογῶ ἐσχηκέναι παρὰ σοῦ ᾓ ἐτέλεσαν διὰ σοῦ ὁμολογίαν ἐκστάσεως υἱῶν Ἥρωνος Λαβίωνος διὰ τὸ ἐμὲ καταλελοχίσθαι διὰ τῶν καταλοχισμῶν ἐπὶ τῶν τῆς μετεπιγραφῆς
ὁμολογία Ἡρακλήου πρὸς τὰς ἀδελφὰς ἀπερισπάστου ὀβολοὶ ιη ὁμολογία Θαυβάστιος καὶ ἄλλων πρὸς Ἡρακλῆν ἐκστάσεως χάρις Λυσᾶτι μίσθωσις Πτολεμαίου πρὸς Εὔτυχον ἀρουρῶν η ὀβολοὶ ιε ὁμολογία Ψενοσίριος πρὸς Φιβίωνα
ἔχειν ἡμᾶς τῷ καθόλου περὶ τῶν τῆς γῆς ἐκφορίων. διὸ ἀξιοῦμεν συνχωρῆσαι ἡμῖν τῆς ἐκστάσεως πρὸς τὸ ἀσυκοφαντήτους εἶναι αὐτούς. εὐτύχει. ἔτους ἐνάτου Νέρωνος Κλαυδίου Καίσαρος Σεβαστοῦ Γερμανικοῦ Αὐτοκράτορος