Hebrews 12:22 — Word Study
N1904ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
BSAButalla you have come toproserchomai■ ZionSiōn [the Church, heavenly Jerusalem] Mountoros [a high elevation] andkai to [the] citypolis [a town with walls] of Godtheos [the one true deity] [the] living,zaō▸ [having eternal life, spiritually vibrant] to JerusalemHierousalēm [the] heavenlyepouranios [in or from heaven, divine] andkai to myriadsmurias [innumerable, countless thousands] of angelsangelos [messengers of God, heavenly beings]
| Greek | English | Parsing |
|---|---|---|
| ἀλλὰ | But | Conjunction |
| προσεληλύθατε | you have come to | Verb, perfect, active |
| Σιὼν | Zion | Noun, proper name, indeclinable |
| ὄρει | Mount | Noun, dative, singular |
| καὶ | and | Conjunction |
| πόλει | to [the] city | Noun, dative, singular |
| θεοῦ | of God | Noun, genitive, singular |
| ζῶντος, | [the] living, | Verb, present, active |
| Ἰερουσαλὴμ | to Jerusalem | Noun, proper name, indeclinable |
| ἐπουρανίῳ | [the] heavenly | Adjective, dative, singular |
| καὶ | and | Conjunction |
| μυριάσιν | to myriads | Noun, dative, plural |
| ἀγγέλων | of angels | Noun, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels |
| KJV | But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, |
| ASV | but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, |
| YLT | But, ye came to Mount Zion, and to a city of the living God, to the heavenly Jerusalem, and to myriads of messengers, |
| WEB | But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels, |
| BBE | But you have come to the mountain of Zion, to the place of the living God, to the Jerusalem which is in heaven, and to an army of angels which may not be numbered, |
Where they part company is Σιὼν — see How Translations Differ.
The sentence is structured around a main clause with multiple noun phrases that elaborate on the spiritual realities to which believers have come.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbπροσέρχομαι
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 — Hebrews 12:22
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 — The New Covenant Assemblygenerated
Hebrews 12:22 presents a contrast between the fearsome encounter at Mount Sinai and the welcoming invitation to Mount Zion, symbolizing the new covenant community. The author emphasizes that believers have come to a spiritual reality that includes the living God and a multitude of angels, highlighting the joy and assurance found in the new covenant as opposed to the old.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 2:6 | “I have installed My King on Zion, upon My holy mountain.” |
| 2 | Psalm 48:2 | Beautiful in loftiness, the joy of all the earth, like the peaks of Zaphon is Mount Zion, the city of the great King. |
| 3 | Psalm 132:13–14 | For the LORD has chosen Zion; He has desired it for His home: |
| 4 | Isaiah 12:6 | Cry out and sing, O citizen of Zion, for great among you is the Holy One of Israel.” |
| 5 | Isaiah 14:32 | What answer will be given to the envoys of that nation? “The LORD has founded Zion, where His afflicted people will find refuge.” |
The Treasury of Scripture Knowledge — 41 references, hung on the phrase they belong to
The Key Word — Σιὼν, Siōngenerated
The term Σιὼν (Siōn) refers to Zion, originally a hill in Jerusalem, but in the New Testament, it symbolizes the Church and the heavenly Jerusalem. This word is used to convey the idea of a spiritual community and the presence of God among His people.
In this verse, it signifies the contrast between the old covenant at Sinai and the new covenant, where believers are invited to a place of joy and divine presence, emphasizing the community of faith that transcends earthly limitations.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels.' This wording is consistent across several translations, including the KJV and ASV, which also emphasize the heavenly aspect of Zion.
However, some translations differ in how they express certain phrases. For instance, the KJV uses 'Sion' while the BSB and others use 'Zion'. The BSB's use of 'myriads of angels' contrasts with the KJV's 'innumerable company of angels', showcasing different approaches to conveying the vastness of the angelic presence.
Sentence Structuregenerated
The main verb in the verse is προσεληλύθατε, you have come to, which governs the entire clause. This verb is followed by several noun phrases that specify the locations and entities to which the believers have come.
The structure of the verse includes a series of phrases that describe the spiritual realities associated with the new covenant, culminating in the mention of 'myriads of angels', which emphasizes the heavenly assembly that believers are part of.
Septuagint Backgroundgenerated
Σιὼν is used in the Septuagint to translate the Hebrew צִיּוֹן (Ṣiyyôn), which also refers to Zion. This connection underscores the continuity between the Old and New Testaments, as Zion represents both the physical city and a spiritual reality.
The term appears in various contexts within the Septuagint, often symbolizing God's presence and the ideal community of His people, which aligns with the message of Hebrews regarding the new covenant assembly.
In plain words — the whole versegenerated
Hebrews 12:22 tells us that instead of a terrifying encounter with God at Sinai, believers have come to a joyful assembly at Mount Zion, which represents the living God and the heavenly Jerusalem, along with countless angels who serve Him.
Frequently Asked Questionsgenerated
Coming to Mount Zion signifies entering into a new covenant relationship with God, where believers experience His presence and joy, contrasting with the fear associated with the old covenant.
Zion represents the heavenly Jerusalem and the community of believers, emphasizing the spiritual reality of God's kingdom and the joy of being part of His family.
The mention of myriads of angels highlights the vastness of the heavenly assembly and the support believers have in their spiritual journey, reminding them of the divine presence surrounding them.
This verse contrasts the fearful experience at Mount Sinai with the joyful invitation to Mount Zion, illustrating the shift from the old covenant based on law to the new covenant based on grace and relationship with God.
Reflection Questionsgenerated
- What does it mean for me to approach God in a joyful assembly as described in this verse?
- How can I cultivate a deeper understanding of my identity as part of the heavenly Jerusalem?
- In what ways can I encourage others to recognize the joy and assurance found in the new covenant?
- How does the image of myriads of angels influence my perspective on spiritual support and community?
The early church on this verse — how the Fathers read it
Early Church Fathers reference this verse to discuss the significance of Zion and the heavenly assembly, emphasizing the new covenant's implications.
Zion and Jerusalem that have the good news told them the apostle knew to be heavenly, when he said, “But the Jerusalem above is free, and she is our mother,” and, “You have come to Mount Zion and to the city of the living God,Early Church Fathers on Hebrews 12 →
The prophet Nahum proclaimed the good news of what was to come, “Behold, on the mountains the feet of him who brings good tidings, who proclaims peace.” Then he went on to tell them, “Keep your feasts, O Judah; fulfill your vows.Early Church Fathers on Hebrews 12 →
In it there are the firstborn, that is, the first ones and the most excellent, and “the spirits of just men,” that is, of your ancient fathers who accomplished perfection.Early Church Fathers on Hebrews 12 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Hebrews 12:22 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut ye are come unto Mount Sion,.... The Alexandrian copy reads, as in Hebrews 12:18 "for ye are not come"; which may seem to favour that interpretation of this passage, which refers it to the
Read John Gill on Hebrews 12 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, Are come , [ proseleeluthate (G4334)] - 'have come near unto' (cf. Deuteronomy 4:11).
Read Robert Jamieson on Hebrews 12 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Spirit now adds the privilege of Christians in the better state to which they have access by the gospel dispensation, ; Ye have left those hinderances and disadvantages instanced in before, but are come to these helps for yonr furtherance in holiness; ye have an access to all those most excellent, though invisible, things, by faith, and by it attain them, and are incorporated into them, as they follow. But ye are come unto mount Sion: this is not literally to be understood for the mount on which the city of David was built, for that was as visible and touchable as Mount Sinai, to which it is opposed; but that mount which is higher than the highest, as high as heaven itself, 9:24 ; where…
Read Matthew Poole on Hebrews 12 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, Ver. 22. But ye are come to Mount] And the blessings that come out of Sion (grace and peace that come by Jesus Christ) are better than all other blessings of heaven and earth, Psalms 134:3. The heavenly Jerusalem] As Jerusalem was distinguished into two cities, the superior and the inferior; so is the Church into triumphant and militant; yet both make up but one city of the living God. To an innumerable company] Gr. To myriads, or many ten thousands of angels. Some have said that they are 99 to one, in comparison of the saints; grounding their conceit…
Read John Trapp on Hebrews 12 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(18-29) The exhortation to faithfulness is most impressively enforced by means of a comparison between the earlier revelation and that which is given in Christ. The mount that might be touched.—It appears certain that the word “mount” has no place in the true Greek text. Had this word been in the sentence as originally written, its absence from all our more ancient authorities would be inexplicable; whilst, on the other hand, the contrast with Hebrews 12:22, and the recollection of Deu 4:11, from which the last words in this verse are taken, would very naturally lead a transcriber to supply this word, which he might suppose to have accidentally dropped out of the text. If, however, the…
Read Charles John Ellicott on Hebrews 12 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 22. But ye are come unto mount Sion] In order to enter fully into the apostle's meaning, we must observe, 1. That the Church, which is called here the city of the living God, the heavenly Jerusalem, and mount Sion, is represented under the notion of a CITY. 2. That the great assembly of believers in Christ is here opposed to the congregation of the Israelites assembled at Mount Sinai. 3. That the innumerable company of angels is here opposed to, those angels by whom the law was ushered in, Acts 7:53; Galatians 3:19. 4. That the Gospel first-born, whose names are written in heaven, are here opposed to the enrolled first-born among the Israelites, Exodus 24:5; Exodus 19:22. 5. That the…
Read AdamClarke on Hebrews 12 →CambridgeThe Cambridge Bible for Schools and Colleges22. unto mount Sion …] The true Sion is the anti-type of all the promises with which the name had been connected (Psalms 2:6; Psalms 48:2; Psalms 78:68-69; Psalms 125:1; Joe 2:32; Micah 4:7). Hence the names of Sion and “the heavenly Jerusalem” are given to “the city of the living God” (Galatians 4:26; Revelation 21:2). Sinai and Mount Sion are contrasted with each other in six particulars. Bengel and others make out an elaborate sevenfold antithesis here.to an innumerable company of angels …] This punctuation is suggested by the word “myriads,” which is often applied to angels (Deuteronomy 33:2; Psalms 68:17; Daniel 7:10). But under the New Covenant the Angels are surrounded with…
Read Cambridge on Hebrews 12 →Albert Barnes1798–1870Barnes' Notes on the BibleBut ye are come unto Mount Sion - You who are Christians; all who are under the new dispensation. The design is to “contrast” the Christian dispensation with the Jewish.
Read Albert Barnes on Hebrews 12 →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
Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels
But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels,
Instead, you have come to Mount Zion, to the city of the living God, the heavenly Jerusalem. You have come to myriads of angels
But you have come to Mount Zion, the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly
Tyndale line
But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,
but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels,
But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,
But ye are come vnto the mount Sion, and to the citie of the liuing God, the celestiall Hierusalem, and to ye company of innumerable Angels,
Strictly literal
but ye have come to mount Zion; and to [the] city of [the] living God, heavenly Jerusalem; and to myriads of angels,
But, ye came to Mount Zion, and to a city of the living God, to the heavenly Jerusalem, and to myriads of messengers,
But you came to Mount Zion, and to [the] city of the living God, to the heavenly Jerusalem, and to myriads of messengers,
Instead, you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to tens of thousands of angels in celebration.
From the Latin
But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to the company of many thousands of angels,
Simplified
But you have arrived at Mount Zion, the city of the living God, heavenly Jerusalem, with its thousands and thousands of angels.
But you have come to the mountain of Zion, to the place of the living God, to the Jerusalem which is in heaven, and to an army of angels which may not be numbered,
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.
Sed accessistis ad Sion montem, et civitatem Dei viventis, Jerusalem cælestem, et multorum millium angelorum frequentiam,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܢܬܘܢ ܕܝܢ ܐܬܩܪܒܬܘܢ ܠܛܘܪܐ ܕܨܗܝܘܢ ܘܠܡܕܝܢܬܐ ܕܐܠܗܐ ܚܝܐ ܠܐܘܪܫܠܡ ܕܒܫܡܝܐ ܘܠܟܢܫܐ ܕܪܒܘܬܐ ܕܡܠܐܟܐ
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.
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
The standard critical text of the New Testament.
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
The previous edition, still widely cited.
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
The Society of Biblical Literature edition, freely licensed.
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
The edition that turned scholarship toward the earliest manuscripts.
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
An independent critical text built from the oldest witnesses then known.
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
A recent critical edition following documentary evidence closely.
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
The reading of the majority of surviving manuscripts.
ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων
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 Hebrews 12:22
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀλλά (alla) is an adversative particle, meaning 'but' or 'otherwise.' It is derived from the neuter plural of ἄλλος and is used to introduce opposition or contrast in sentences. In the New Testament, it often appears in contexts that involve negation or exceptions, such as in Matthew 5:15 and John 16:2. The lexicons note its stronger adversative force compared to δέ.
ἀλλά (ἀλλ’ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146),
adversative particle,
stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Ro 3:31);
ἀλλά, an adversative particle, derived from ἄλλα, neut. of the adj. ἄλλος, which was originally pronounced ἀλλός (cf. Klotz ad Dévar. ii. p. 1 sq.), hence properly, other things se. than those just mentioned. It differs from δέ, as the Lat. at and sed from autem, [ef. W. 441 sq. (411)]. 1. But. So related to the preceding words that it serves to introduce 1. an opposition to concessions; nevertheless, notwithstanding: Mt. xxiv. 6; Mk. xiii. 20; xiv. 28; Jn. xvi. 7, 20; Acts iv. 17; vii. 48; Ro. v. 14 sq.; x. 16; 1 Co. iv. 4; 2 Co. vii. 6; Phil. ii. 27 (ἀλλ᾽ ὁ θεός etc.), ete. 2. an objection: Jn. vii. 27; Ro. x. 18 sq.; 1 Co. xv. 35; Jas. ii. 18. 3. an exception: Lk. xxii. 53; Ro. iv. 2; 1 Co. viii. 7; xe 29: 4. a restriction: Jn. xi. 42; Gal. iv. 8; Mk. xiv. 36. 5. an ascensive transition or gradation, nay rather, yea moreover: Jn. xvi. 2; 2 Co. i. 9; esp. with καί added, Lk. xii. 7…
Read the full entry →ἀλλά. The closeness οἱ ἀλλά to πλήν appears in more uses than one. Armitage Robinson, Zp/estans, p. 205, has a note on a quasi-resumpltive use of ἀλλά in Eph 524 which is closely paralleled by that of πλήν in ver. 33. Then there are instances of ἀλλά = ‘‘except.” ‘This is clear where we have ἀλλ᾽ ἤ (as in 2 Cor 13%): thus P Petr 11. 9 (3)® (B.c. 24139) ὥστε μηθένα εἶναι ἐνταῦθα ἀλλ᾽ ἢ ἡμᾶς, ‘ There is no one left here except ourselves” (Ed.), 2d. 46 (α)" (B.C. 209) καὶ μὴ ὑποκεῖσθαι πρὸς ἄλλο μηδὲν add’ ἢ τὴν mpoyeypap[μέν]ην ἐγγύην, “has not been pledged for any other purpose than the aforesaid security” (1α.), P Lond 89738 (a.p. 84) (=TIII. p. 207) ὃ μέντοιγε οὐ θέλων. ἀλλὰ ἢ ἀνάγκηι. In P Tebt I. το 419 (B.c. 92) μὴ ἐξέστω Φιλίσκωι γυναῖκα ἄλλην. μ γυ…
Read the full entry →ἀλλά (alla) — but.
ἀλλά,
conjunction, originally neuter plural of ἄλλος, otheruise: used adversatively to limit or oppose words, sentences, or clauses, stronger than δέ:
I. in simple oppositions, but,
I.1. after negative clauses, οὐ κακός, ἀλλ᾽ ἀγαθός[Refs 8th c.BC+]
I.1. b after a simple negative, ἦ παραφρονεῖ; οὔκ, ἀλλ᾽ ὕπνος μ᾽ ἔχει[Refs 5th c.BC+]
I.1. c frequently after οὐ μόνον, μὴ μόνον, with or without καί, οὐ μόνον ἅπαξ, ἀ. πολλάκις[Refs 5th c.BC+], either, not only.. but.., μὴ ὅτι ἰδιώτην τινά, ἀλλὰ τὸν μέγαν βασιλέα[Refs 5th c.BC+]; or, not only not.. but.., οὐχ ὅπως κωλυταὶ.. γενήσεσθε, ἀλλὰ καὶ.. περιόψεσθε[Refs 5th c.BC+]; the negative form is ἀλλ᾽ οὐδέ, μὴ ὅτι ὑπὲρ ἄλλου, ἀλλ᾽ οὐδὲ ὑπὲρ ἐμαυτοῦ δίκην εἴρηκα[Refs 4th…
ἀλλά
alla
neuter plural of 243; properly, other things, i.e. (adverbially)
contrariwise (in many relations):--and, but (even), howbeit, indeed,
nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
see GREEK for 243
ἀλλά
Cj.
but, except
ἀλλά Conjunct., properly neut. pl. of ἄλλος (with changed accent) otherwise, but, stronger than δέ:
to oppose single clauses, but, Lat. autem, the preceding clause being negat., οὐ μόνον ἅπαξ, ἀλλὰ πολλάκις Plat.; so, οὐχ (or μὴ) ὅτι, οὐχ (or μὴ) ὅπως, are followed by ἀλλά or ἀλλά καὶ . . . , not only . . . , but . . .
after a negative ἀλλά sometimes = ἀλλ᾽ ἤ, except, but, ἔπαισεν οὔτις ἀλλ᾽ ἐγώ Soph.
to oppose whole sentences, but, yet, Lat. at:— used by Hom., with imperat. or subj., to remonstrate, encourage, persuade, like Lat. tandem, ἀλλ᾽ ἴθι, ἀλλ᾽ ἄγε, ἀλλὰ ἴωμεν, Hom.
joined with other Particles, ἀλλ᾽ ἄρα, or, ἀλλ᾽ οὖν, but then, however, Hdt., etc.
ἀλλὰ γάρ, Lat. enimvero, but really, certainly, attic
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
643 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 638 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.
οὐ μὴν διὰ τοῦθ’ ἡσυχαστέον, ἀλλ’ ἕνεκα τοῦ θεοφιλοῦς καὶ ὑπὲρ δύναμιν ἐπιτολμητέον λέγειν, οἴκοθεν μὲν οὐδέν, ὀλίγα δ’ ἀντὶ πολλῶν, ἐφ’ ἃ τὴν ἀνθρωπίνην διάνοιαν φθάνειν εἰκὸς ἔρωτι καὶ πόθῳ σοφίας κατεσχημένην.
Τοῖς τὰς ἱστορίας συγγράφειν βουλομένοις οὐ μίαν οὐδὲ τὴν αὐτὴν ὁρῶ τῆς σπουδῆς γινομένην αἰτίαν, ἀλλὰ πολλὰς καὶ πλεῖστον ἀλλήλων διαφερούσας.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτους ἐπὶ τοῦ Φιλομήτορος, ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
ἐπὶ Διονυσίου ἀγορανόμου ἐν τῶι ϛ ἔτει ἐπὶ τοῦ Φιλομήτορος ἣ διασαφεῖ τά τε ἄλλα καὶ ἐπίτροπον Ἑρμ … φιλον ὄντα συγγενῆ κατέστησεν καὶ ἀπὸ τῶν οἰκετικῶν σωμάτων δ
νῦν οὐδενός … ς ἀξιοῦμεν … ἀνθρώπου ἀλόγως … ὀφείλει ἡμῖν διάφορα … θαι ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ
προσέρχομαι (proserchomai) means to approach or draw near, often in a physical or metaphorical sense, such as approaching God in worship. It appears frequently in the New Testament, including in Matthew and Hebrews, and can also imply consent or agreement, as seen in 1 Timothy 6:3. The word is built from the components for 'to' and 'come,' and its usage spans various contexts, including both literal and figurative approaches.
προσ-έρχομαι,
[in LXX for קרב, נגשׁ, etc.;]
to approach, draw near: absol., Mt 4:11, Lk 9:42, al.; c. infin., Mt 24:1, al.; c. dat. loc., He 12:18, 22; dat. pers., Mt 5:1, and freq., Jo 12:21, al.; ptcp., προσελθών, c. indic., Mt 8:2, and freq., Mk 1:31, Lk 7:14, al.; π. αὐτῷ, c. indic., Mt 4:3, Mk 6:35. Metaph.,
Read the full entry →προσέρχομαι. The semi-technical use of this verb of the approach of the worshipper to God is frequent in the LXX, and is found septies in Heb, twice (10! 33) without an obj. : cf. P Giss I. 204 (beg. ii/a.p.) (= Chrest. I. p. 124) ἀξιώσεις ody δίστιXov αὐτῶι γραφῆναι, ἵνα ἀξίως σου kal τῶν θεῶν ἀόκνως προσέλθῃ, of worship to be performed at a private shrine of the Dioscuri. See also Dio Cassius ἵν]. 9 τοῖς θεοῖς προσερχώμεθα. The verb is similarly used of approach to a court in P Oxy VIII. rr1g® (A.D. 254) προσήλθομεν τῇ κρατίστῃ βουλῇ. Other exx. of προσέρχομαι c. dat. are P Oxy I. 7622 (A.D. 179) οὐκ οὖσα δὲ προαιρέσεως προσέρχεσθαι τῇ τούτου κληρονομίᾳ, ‘Cas I have no intention of entering on his inheritance ’’ (Edd.) (cf. adire hereditatem), and P Ryl II. 2348 (ii/A.D.) per’ dJACyov δέ μου προσελθόντος τῷ y[pap]paret. The absol. use is seen in P Oxy I. 40* (ii/iii A.D.)…
Read the full entry →προσέρχομαι (proserchomai) — to come near/agree.
προσέρχομαι,
imperfect -ηρχόμην[Refs 5th c.BC+]: future -ελεύσομαι[Refs 2nd c.BC+]aorist -ήλυθον, -ῆλθον: perfect -ελήλυθα:—come or go to, with dative, [Refs 5th c.BC+]; π. Σωκράτει visit him as teacher, [Refs 5th c.BC+]; τινὶ ὥσπερ ἀθλητῇ Th. [prev. cited] (see. προσάρχομαι); αἷς ἂν προσέλθω [γυναιξί] [Refs 5th c.BC+]: with adverbs, π. δεῦρο [Refs 5th c.BC+]; ἐγγύθεν, ὄπισθεν, [Refs 5th c.BC+]: absolutely, approach, draw nigh, [Refs 5th c.BC+]; of pain, pleasure, etc., to be nigh at hand, [Refs 5th c.BC+]
2. in hostile sense, attack, π. πρὸς τοὺς ἱππέας [Refs 5th c.BC+]
3. come in, surrender, capitulate, [Refs 5th c.BC+]
προσέρχομαι
proserchomai
from 4314 and 2064 (including its alternate); to approach, i.e.
(literally) come near, visit, or (figuratively) worship, assent
to:--(as soon as he) come (unto), come thereunto, consent, draw near,
go (near, to, unto).
see GREEK for 4314
see GREEK for 2064
προσέρχομαι
v.
I come near, consent to
προσέρχομαι proserchomai 86x
to come or go to any one, approach, Mt. 4:3, 11; 5:1; 8:19, 25, et al. freq.; trop. to come or go to, approach, draw near, spiritually, Heb. 7:25; 11:6; 4:16; 1 Pet. 2:4; met. to assent to, accede to, concur in, 1 Tim. 6:3
προσέρχομαι imperf. -ηρχόμην fut. -ελεύσομαι the attic imperf. and fut. are προσῄειν, πρόσειμι aor2 -ήλυθον aor2 -ῆλθον perf. -ελήλυθα Dep.:
to come or go to, c. dat., Aesch., etc.; πρ. Σωκράτει to visit him as teacher, Xen.:—c. dat. loci, Aesch., Eur.; also c. acc. loci, Eur.; often also with Preps., ἐπί, εἰς, πρός: and with Advs., δεῦρο, πέλας:—absol. to approach, draw nigh, be nigh at hand, Hdt., Soph.
in hostile sense, πρ. πρός τινα Xen.
to come in, surrender, capitulate, Thuc.
to come forward to speak, πρ. τῷ δήμῳ Dem.; πρὸς τὸν δῆμον Aeschin.
to associate with one, πρός τινα Dem.
to come in, of revenue, Lat. redire, Hdt., Xen.
Verb-2RAI-2P — Verb · perfect · active · indicative · second person · pluralperfect active indicative — a past action whose result still stands.
V-2RAI-2P Part of Speech: Verb Tense: second peRfect Voice: Active Mood: Indicative Person: second Number: Plural
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
87 occurrences in the New Testament, rendered 25 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 87 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 60 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.
συγγενής τε καὶ ἀγχίσπορος ὢν τοῦ ἡγεμόνος, ἅτε δὴ πολλοῦ ῥυέντος εἰς αὐτὸν τοῦ θείου πνεύματος, πάντα καὶ λέγειν καὶ πράττειν ἐσπούδαζεν εἰς ἀρέσκειαν τοῦ πατρὸς καὶ βασιλέως, ἑπόμενος κατ’ ἴχνος αὐτῷ ταῖς ὁδοῖς, ἃς λεωφόρους ἀνατέμνουσιν ἀρεταί,…
καὶ προσελθὼν ἐμήνυσεν αὐτῷ τὸν Ἰώσηπον τήν τε ὄψιν, ἣν αὐτὸς εἶδεν ἐν τῇ εἱρκτῇ, καὶ τὸ ἀποβὰν ἐκείνου φράσαντος, ὅτι τε σταυρωθείη κατὰ τὴν αὐτὴν ἡμέραν ὁ ἐπὶ τῶν σιτοποιῶν κἀκείνῳ τοῦτο συμβαίη κατὰ ἐξήγησιν ὀνείρατος Ἰωσήπου προειπόντος.
καὶ μὴ μόνον ἄρτι δοκῶμεν πιστεύειν καὶ προσέχειν ἐν τῷ νουθετεῖσθαι ἡμᾶς ὑπὸ τῶν πρεσβυτέρων, ἀλλὰ καὶ ὅταν εἰς οἶκον ἀπαλλαγῶμεν, μνημονεύωμεν τῶν τοῦ κυρίου ἐνταλμάτων καὶ μὴ ἀντιπαρελκώμεθα ἀπὸ τῶν κοσμικῶν ἐπιθυμιῶν, ἀλλὰ πυκνότερον…
ὡρισμένοις δικαίοις, ἀλλὰ ἐπιχειροῦντος ἀφαρπάσαι τὰ ἐπιβάλλοντα αὐτῷ ἐκ τοῦ ἱεροῦ ὑποκείμενα καὶ φιλάνθρωπα, προσῆλθεν στρατηγῷ ἀξιῶν με στέρεσθαι καὶ ἀξιῶ, ὑποτεταγμένος τῆς τοῦ δανείου συνγραφῆς τὸ ἀντίγραφον, ἐὰν
ὅλαις ἀρούραις να ὡς πρόκειται, ὕστερον δὲ μεθʼ ἣν ἐποιησάμεθα κατασπορὰν Λυσᾶς τις Ἀπολλωνίου προσελθὼν ταῖς σημαινομέναις ἀρούραις η ὡς ἀγεωργήτοις οὔσαις ὑπέστη αὐτῶν ἐκφόρια τελέσειν ἀνὰ κριθῆς ἀρτάβας
δῶναι τῷ πατρὶ αὐτοῦ ἀφανὴς ἐγένετο, βαστάξας μου καὶ χείλωμα ἐν ᾧ νέα ζωνή· προσελθόντων δὲ ἡμῶν τῷ πατρὶ αὐτοῦ περὶ τοῦ πυροῦ ἠρνήσατο μήτε ἀργύριον εἰληφέναι μήτε εἰδέναι
Σιών is an indeclinable proper noun meaning Zion, derived from Hebrew. It refers primarily to a hill in Jerusalem and, by extension, to the city itself, often used poetically to represent the people of Israel or the Church. The New Testament employs it in various contexts, including Hebrews 12:22 and Revelation 14:1, where it symbolizes the heavenly Jerusalem.
Σιών, indecl., (its grammat. gend. in the N. T. does not appear from the pass. in which it is mentioned; ef. B. 21 sq. (19); in the Sept. when it denotes the city of Jerusalem ἡ Σιών occurs, as Ps. ci. (cii.) 14, 17; exxxi. (exxxii.) 13; exxxvi. (exxxvii.) 1), Hebr. ΤΟΥ [i. ©. ace. to some, ‘ protected’ or ‘ protecting’; ace. to others, ‘sunny’; al. al.]; Sion [so A. V., but properly (with R. V.)] Zion; 1. the hill on which the higher and more ancient part of Jerusalem was built (WI Wy city of David, because David captured it); it was the southwesternmost and highest of the hills on which the city stood; [many now would identify it with the eastern hill, some with the northern; cf. Furrer in Schenkel iii. 216 sqq.; Aiihlau in Riehm s. v.; per contra Wolcott in B. D. Am. ed.s. v.; Schultz in Herzog ed. 2 vi. p. 543 sq: ]- 2. used very often for the entire city of Jerusalem itself: Ro.…
Read the full entry →Σιών (Siōn) — Zion.
Σιών
indecl.,
in NT anarth., but in LXX when used of the city of Jerusalem, ἡ Σ.
(Heb. צִיּוֹן),
Zion;
1. the mountain: in typical sense, of the Church, Heb.12:22; of heaven, Rev.14:1.
2. The city, i.e. Jerusalem; in poetical sense;
__(a) of the inhabitants: θυγάτηρ Σ, Mat.21:5, Jhn.12:15" (LXX) ;
∑ιών
Sion
of Hebrew origin (6726); Sion (i.e. Tsijon), a hill of Jerusalem;
figuratively, the Church (militant or triumphant):--Sion.
see HEBREW for 06726
Σιών, ἡ
Prop.n.
Zion
Σιών Siōn 7x
Zion, Mt. Zion, a hill within the city of Jerusalem, indecl., Heb. 12:22; Rev. 14:1; poetic use, Mt. 21:5; Jn. 12:15; people of Israel, Rom. 9:33; 11:26; new Jerusalem of Christianity, 1 Pet. 2:6*
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
zi'-on (tsiyon; Sion):
1. Meaning of the Word
2. The Zion of the Jebusites
3. Zion of the Prophets
4. Zion in Later Poetical Writings and Apocrypha
5. Omission of Name by Some Writers
6. The Name "Zion" in Christian Times
LITERATURE
1. Meaning of the Word:
A name applied to Jerusalem, or to certain parts of it, at least since the time of David. Nothing certain is known of the meaning. Gesenius and others have derived it from a Hebrew root tsahah, "to be dry"; Delitzsch from tsiwwah, "to set up" and Wetzstein from tsin, "to protect." Gesenius finds a more hopeful suggestion in the Arabic equivalent cihw, the Arabic cahwat signifying "ridge of a mountain" or "citadel," which at any rate suitably applies to what we know to have been the original Zion (compare Smith, HGHL, under the word).
Zion
Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.
When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became “the city of David” (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2;
[JERUSALEM]
monument; raised up; sepulcher
7 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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
Counted over the 126 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ πάλιν λέγει ὁ προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν: Ἰδού, ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον.
τὸν … ντεσοι … ο πρα… ηθ … … ησιν … ικῶς· … σεποι… σίων … ιακρα … γησις
2 σὺν δὲ τοῖς … … Τῦβι τοῦ ἐνεστῶτος δ ἔτους … … … σιων τραπεζίταις Γαίου Σαρα … οὐσιῶν Οὐεσπασιανοῦ δραχμαὶ Ετπα τετρώβολον οὐσιῶν Τίτου … , γίνονται
καὶ στόμα … Σκύλακος Διοσκόρου οι … … … … … ων … … σιων … εἰς τὴν δημοσίαν τραπέζαν … παραλημψομένοις … … … ου και
The Greek word ὄρος (i.e., *oros*) means 'mountain' or 'hill.' It appears frequently in the New Testament, often referring to specific mountains like Sinai or the Mount of Olives. The word can also denote the hill district, contrasting with lowlands. Notably, it is used proverbially to express overcoming great challenges, as seen in 1 Corinthians 13:2.
ὄρος, -ους, τό,
[in LXX chiefly, and very freq., for הַר;]
a mountain: Mt 4:8 17:1, Mk 9:2, Jo 4:20, II Pe 1:18, al.; opp. to βουνός, Lk 3:5(LXX); ὄ. τ. ἐλαιῶν, Mt 21:1 24:3, al. (v.s. ἐ.); ὄ. Σιών (Σ., prob. in gem appos.), He 12:22, Re 14:1; ὄ. Σινά, Ac 7:30, 38, Ga 4:24, 25; τὸ ὄ., of the hill district as distinct from the lowlands, esp. the hills above the Sea of Galilee, Read the full entry →
ὄρος, -ovs, τό, (OPQ, ὄρνυμι [i. 6. a rising; see ὄρθρος ]), [fr. Hom. down], Sept. for 19, @ mountain: Mt. v. 14; Lk. iii. 5; Rev. vi. 14, and often; τὸ ὄρος, the mountain nearest the place spoken of, the mountain near by [but see 6, II. 1 b.], Mt. v.1; Mk. iii. 13 ; Lk. ix. 28; Jn. vi. 3,15; plur. ὄρη, Mt. xviii. 12; xxiv. 16; Mk. v.5; Rev. vi. 16, ete.; gen. plur. ὀρέων (on this uncontracted form, used also in Attic, ef. Bim. Gram. § 49 note 3; W. § 9, 2c.; [B. 14 (13); Dindorf in Fleckeisen’s Jahrb. for 1869 p.83]), Rev. vi. 15; ὄρη μεθιστάνειν a proverb. phrase, used also by rabbin. writ., to remove mountains, 1. 6. to accomplish most difficult, stupendous, meredible things: 1 Co. xiii. 2, ef. Mt. xvii. 20; xxi. 21; Mk. xi. 23.
ὄρος. That ὄρος is used in the papyri to denote the “ desert” is seen in the reference in P Tebt II. 3838 (A.D. 46) to the keepers of the registry-offices of Tebtunis and Kerkesuchaon-desert—tay πρὸς γρ(αφείῳ) Τεβτ(ύνεως) kal Κερκεσούx(@v)"Opovs. Cf. also the following passages showing that the ‘‘desert” was the regular place of burial—P Oxy II. 27427 (A.D. 89-97) ὑπάρχει δὲ αὐτῶι ἐπὶ τοῦ ἀπὸ λιβὸς (Wb oo emo 6 ] ὄρους ἥμισυ μέρος τάφου, P Ryl 11. 153° (A.D. 138--161) ἐν ταῖς ἐπ[ισ]ήμοις τοῦ ὄρους ἡμέραις, “on the high days of the cemeteries” (Edd.), and P Grenf II. 77> (iii/iv A.D.) (= Se/ectzons, p. 121), a letter regarding funeral expenses, which include a fowrdoire to a νεκροτάφος for conveying a body εἰς τὸ ὄρος for burial. According to Bell (P Lond IV. p. xvii.) ὄρος came to be used as a synonym of μοναστήριον (= ‘‘desert-monastery”). The ordinary meaning ‘‘mountain,” which…
Read the full entry →ὄρος (oros) — mountain.
ὄρος, εος, τό:
genitive plural ὀρέων (the form proper to Ionic dialect and other dialects) is required by the metre in [Refs 5th c.BC+], and is alone used in [LXX+2nd c.BC+]; but ὀρῶν (the Attic dialect form) is required in [Refs 5th c.BC+] for the sake of meter| in Doric dialect, [Refs 8th c.BC+], see at {ὄρειος} (οὔρεσιν is an Epicism in [Refs 7th c.BC+] at end of a hexameter, [Refs]; ὄρος is found in codices of [Refs 5th c.BC+] and should perhaps be restored elsewhere:—mountain, hill, ὄρεος κορυφῇσι [Refs 8th c.BC+]
2. canton, parish, ὄ. Ἀργειατᾶν, ὄ. Ὀγχνιάἱον, etc., [Refs 4th c.BC+]
3. in Egypt, desert, [Refs 1st c.AD+]; as place of burial, [Refs 1st c.AD+]
4. part of the foot, ={τὸ ἄνω πρὸ τῶν δακτύλων}, [Refs 2nd c.AD+]
ὄρος
oros
probably from an obsolete oro (to rise or "rear"; perhaps akin to 142;
compare 3733); a mountain (as lifting itself above the plain): -hill,
mount(-ain).
see GREEK for 142
see GREEK for 3733
ὄρος, ους, τό
n.n.
a mountain
ὄρος oros 63x
a mountain, hill, Mt. 5:1, 14; 8:1; 17:20
ὄρος ὄρος, ionic οὖρος, εος, a mountain, hill, Hom., etc.; pl. οὔρεα, id. Hom.
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
Mount
Palestine is a hilly country (Deut. 3:25; 11:11; Ezek. 34:13). West of Jordan the mountains stretch from Lebanon far down into Galilee, terminating in Carmel. The isolated peak of Tabor rises from the elevated plain of Esdraelon, which, in the south, is shut in by hills spreading over the greater part of Samaria. The mountains of Western and Middle Palestine do not extend to the sea, but gently slope into plains, and toward the Jordan fall down into the Ghor.
East of the Jordan the Anti-Lebanon, stretching south, terminates in the hilly district called Jebel Heish, which reaches down to the Sea of Gennesareth. South of the river Hieromax there is again a succession of hills, which are traversed by wadies running toward the Jordan. These gradually descend to a level at the…
(Isaiah 29:3; Jeremiah 6:6) etc. [SIEGE]
65 occurrences in the New Testament, rendered 4 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 63 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 346 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.
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
λέγει γὰρ ἡ γραφή: Καὶ ἦν Μωϋσῆς ἐν τῷ ὄρει νηστεύων ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαράκοντα, καὶ ἔλαβεν τὴν διαθήκην ἀπὸ τοῦ κυρίου, πλάκας λιθίνας γεγραμμένας τῷ δακτύλῳ τῆς χειρὸς τοῦ κυρίου.
Καίσαρος Δομιτιανοῦ Σεβαστοῦ Μεσορὴ κα λ. Διο … … καὶ οἱ μέτοχοι σιτολόγοι Κερκεσούχων Ὄρους καὶ ἄλλων κωμῶν … … μεμετρήμεθα ἀπὸ τῶν γενημάτων τοῦ … … ἔτους πυροῦ
αὐτῶν μὴ εἰδότων γράμματα. ἀναγέγραπται διὰ Λουρίου τοῦ πρὸς τῶι γραφείωι Τεπτύνεως καὶ Κερκεσούχων Ὄρους Πολέμωνος.
ἀνατέτακται διὰ Λουρίου τοῦ καὶ Ἀπολλωνίου τοῦ πρὸς τῷ γραφείῳ κώμης Τεπτύνεως καὶ Κερκεσούχων Ὄρους Πολέμονος μερίδος ἔτους ἕκτου Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ Μεσορὴ νουμηνίᾳ.
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
πόλις (polis) means 'city' and can refer to an enclosed town or the inhabitants of a city. It appears frequently in the New Testament, often in the context of specific cities like Jerusalem or as a general term for urban areas. The word is derived from various dialects and has a rich history in classical literature, indicating both physical locations and the concept of citizenship.
πόλις, -εως, ἡ,
[in LXX chiefly and very freq. for עִיר;]
a city: Mt 2:23, Mk 1:45, Lk 4:29, Jo 4:8, al. mult.; opp. to κῶμαι (κ. καὶ ἀγροί), Mt 9:35 10:11, Mk 6:56, Lk 8:1 13:22; c. nom. propr. in appos. (cl.), Ac 11:5 16:14; c. id. in gen. appos. (Bl., § 35, 5), Ac 8:5, II Pe 2:6; gen., of the region, Lk 1:26 4:31, Jo 4:5; of the inhabitants,
πόλις, -ews, 7, (πέλομαι, to dwell [or rather denoting originally ‘fulness,’ ‘ throng’; allied with Lat. pleo, plebs, ete.; ef. Curtius p. 79 and §374; Vanitek p. 499; (otherwise Fick i. 138)]), [fr. Hom. down], Sept. chiefly for ~y, besides for 7 Pp, WH (8 ate), ete., a city; a. univ.: Mt. ii. 23; Mk.i.45; Lk. iv. 29; Jn. xi.54; Acts vy. 16, and very often in the historical bks. of the N. T. ; κατὰ τὴν πόλιν, through the city [A. V. in; see xara, IT. 1 a.], Acts xxiv. 12; κατὰ πόλιν, κατὰ πόλεις, see κατά, IT. 3 a. a. p. 328"; opp. to κῶμαι, Mt. ix. 35; x.11; Lk. viii. 1; xiii. 22; to κῶμαι καὶ aypot, Mk. vi. 56; ἡ ἰδία πόλις, see ἴδιος, 1 Ὁ. p. 297"; πόλις with the gen. of a pers. one’s native city, Lk. ii. 4,11; Jn.i.44 (45); or the city in which one lives, Mt. xxii. 7; Lk. iv. 29; x. 11; Acts xvi. 20; Rev. xvi. 19; Jerusalem is called, on account of the temple erected there, πόλις…
Read the full entry →πόλις. In the second Logia fragment, P Oxy IV. 6542, Blass suggested the restoration ὑμεῖς ἐστὲ mrd[Ats (sc. τοῦ θεοῦ), and is followed by White (Sayzzgs, p. 9). It may be worth while to note that this ancient by-form of πόλις occurs in three ostraca of the reign of Caligula as a proper name, Ostr 380! διαγεγρά(φηκεν) Πτόλις Ψενεν(ούφιος), 7. 3811, 3821, and similarly in PSI IV. 317! (a.p. 95) ᾿Ασκληπιάδης Πτόλιδι τῶι φιλτάτωι χαίρειν. This recalls πολιτάρχης 5 the fact that πτόλεμος also survived in the royal name ἹΠτολεμαῖος. The distributive force which πόλις has in several Lucan passages (Ac 154 a/.) and in Tit 1° is to be set against the very different meaning of the phrase in sundry documents of the new collection from Alexandria (reign of Augustus). Schubart, who edits the documents in BGU IV., notes (Archiv v. p. 38) that in a good many papers relating to the hire of a nurse…
Read the full entry →πόλις (polis) — city.
πόλις,
Epic dialect also πτόλις (found sometimes in Trag. etc., see at {πτόλις}), ἡ: Epic dialect forms, accusative singular πόληα [Refs 8th c.BC+]; genitive πόλιος or πτόλιος, [Refs 8th c.BC+] P.(scanned ?~X ?~X ?~X ¯ [Refs 8th c.BC+]: Ionic dialect forms, genitive πόλεως [Refs 6th c.BC+]; dative mostly πόλει, but πόλῑ [Refs 5th c.BC+]; accusative πόλῑς [Refs]: Doric dialect genitive singular πόλιος [Refs 2nd c.BC+]; dative singular πόλι [Refs 4th c.BC+]; dative plural πολίεσι [Refs 5th c.BC+]; πολίεσσι Foed.Lac. cited in [Refs 5th c.BC+]; Cretan dialect πόλιθι [Refs]: Aeolic dialect genitive πόλιος [Refs 7th c.BC+] disyllable (as also in Comedy texts, except [Refs 5th c.BC+]; Attic dialect dual πόλη [Refs 5th c.BC+]:—city, [Refs 8th c.BC+]; π. ἄκρη, ἀκροτάτη, ={ἀκρόπολις}, the citadel, [Refs 8th c.BC+]; which at Athens also was in early times called…
Read the full entry →πόλις
polis
probably from the same as 4171, or perhaps from 4183; a town
(properly, with walls, of greater or less size):--city.
see GREEK for 4183
see GREEK for 4171
πόλις, εως, ἡ
n.f.
a city
πόλις polis 162x
a city, an enclosed and walled town, Mt. 10:5, 11; 11:1; meton. the inhabitants of a city, Mt. 8:34; 10:15; with a gen. of person, or a personal pronoun, the city of any one, the city of one’s birth or residence, Mt. 9:1; Lk. 2:4, 11; ἡ πόλις, the city, κατ’ ἐξοχήν, Jerusalem, Mt. 21:18; 28:11; met. a place of permanent residence, abode, home, Heb. 11:10, 16; 13:14. The frequency count does not include its occurrence in the name Νέαν πόλιν in Acts 16:11
πόλις πόλις, ιος, ἡ, gen. πόλεως dissyll. in attic Poets ionic and doric πόλιος dissyll. in Il. doric πολίεσι:—acc. πόλεις, πόλιας:— a city, Hom., Hes., etc.; πόλις ἄκρη and ἀκροτάτη, ῀ ἀκρόπολις, the citadel, Il.: this at Athens was often called simply πόλις, while the rest of the city was called ἄστυ, Thuc., etc.:—the name of the city was often added in gen., Ἰλίου π., Ἄργους π. the city of . . , Aesch., etc.; also in appos., ἡ Μένδη π. Thuc.
one's city or country, Od., etc.
when πόλις and ἄστυ are joined, the former is the body of citizens, the latter their dwellings, Il.; ὧν πόλις ἀνάριθμος ὄλλυται, where πόλις = a number of citizens, Soph.:—hence,
Read the full entry →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
sit'-i (`ir, qiryah; polis):
I. THE CANAANITE CITY
1. Origin
2. Extent
3. Villages
4. Sites
5. External Appearance
6. General
II. THE CITY OF THE JEWISH OCCUPATION
1. Tower or Stronghold
2. High Place
3. Broad Place
4. Streets
5. General Characteristics
III. STORE CITIES
IV. LEVITICAL CITIES
LITERATURE
I. The Canaanite City.
1. Origin:
The development of the Canaanite city has been traced by Macalister in his report on the excavation at Gezer (Palestine Exploration Fund Statement, 1904, 108 ff). It originated on the slopes of a bare rocky spur, in which the Neolithic Troglodytes quarried their habitations out of the solid rock, the stones therefrom being used to form a casing to the earthen ramparts, with which the site was afterwards surrounded and which served as a protection against the intrusion of enemies. Later Semitic intruders occupied the site, stone houses were built, and high stone defense…
City
The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the “treasure cities” of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen.…
The towns and cities of Palestine were commonly built on heights, for better security against robbers or invaders. These heights, surrounded by walls, sometimes formed the entire city. In other cases, the citadel alone crowned the hill, around and at the base of which the town was built; and in time of danger the surrounding population all took refuge in the fortified place. Larger towns and cities were often not only defended by strong outer walls, with towers and gates, but by a citadel or castle within these limits-a last resort when the rest of the city was taken, Jud 9:46,51. The "fenced cities" of the Jews, De 3:5, were of various sizes and degrees of strength; some being surrounded by high and thick stone walls, and others by feebler ramparts, often of clay or sun-dried…
165 occurrences in the New Testament, rendered 6 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 163 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 585 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.
ἀπεριμάχητον δὲ δόγμα καὶ ἀνωφελὲς ἀναρχίαν ὡς ἐν πόλει κατασκευάζον τῷδε τῷ κόσμῳ τὸν ἔφορον ἢ βραβευτὴν ἢ δικαστὴν οὐκ ἔχοντι, ὑφ’ οὗ πάντ’ οἰκονομεῖσθαι καὶ πρυτανεύεσθαι θέμις.
ὅρους τε γῆς πρῶτος ἔθετο καὶ πόλιν ἐδείματο καὶ τείχεσιν ὠχύρωσεν εἰς ταὐτὸν συνελθεῖν τοὺς οἰκείους καταναγκάσας.
πάλιν ὡς ἔμελλεν ἡ πόλις καὶ ὁ ναὸς καὶ ὁ λαὸς Ἰσραὴλ παραδίδοσθαι, ἐφανερώθη.
ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν μηνὸς Χοιὰκ … ἐν Κροκοδίλων πόλει ἐπὶ Πανίσκου ἀγορανόμου τῆς ἄνω τοπαρχίας τοῦ Παθυρίτου. ἀπέδοτο Πετεσοῦχος Σχώτου ἱερεὺς Σούχου καὶ
Ἑρμίας ὁ παρὰ Πανίσκου κεχρημάτικα. ἔτους ιϛ Τῦβι λ. τέτακται ἐπὶ τὴν ἐν Κροκοδίλων πόλει τράπεζαν ἐφʼ ἧς Παγκράτης δεκάτης ἐνκυκλίου διʼ Ἀπολλωνίου τελώνου Πακοῖβις Πατοῦτος παστοφορίου ἐντὸς τοῦ
τὴν ὑπάρχουσαν τῶι πατρὶ τοῦ Ὥρου γῆν ἀρουρῶν … ἐν τῶι ἄνω πεδίωι Κροκοδίλων πόλεως ἀπὸ σφραγῖδος μιᾶς ἀναγραφομένης εἰς Ψενμ … τῶν πενταρούρων, νότου γῆ Πετεσούχου τοῦ Ἑρμίου
θεός (theos) means 'God' or 'a god' and is used in both singular and plural forms. It refers to the supreme deity in monotheistic contexts, as well as to lesser deities in polytheistic settings. The New Testament frequently employs this term, notably in verses like Matthew 27:46 and Acts 19:37. Some lexicons note its use as a title for rulers or magistrates, reflecting its broader application in ancient texts.
θεός, -οῦ, ὁ, ἡ (Ac 19:37 only; v. M, Pr., 60, 244), late voc., θεέ (Mt 27:46; cf. De 3:24, al.),
[in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc.;]
a god or deity, God.
In polytheistic sense, a god or deity: Ac 28:6, I Co 8:4, II Th 2:4, al.; pl., Ac. 14:11 19:26, Ga 4:8, al.
Of the one true God;
θεός, -οὔ, ὁ and ἡ, voc. θεέ, once in the N. T., Mt. xxvii. 46; besides in Deut. iii. 24; Judg. [xvi. 28;] xxi. 3; [2 S. vii. 25; Is. xxxviii. 20]; Sir. xxiii. 4; Sap. ix. 1; 3 Mace. vi. 3; 4 Mace. vi. 27; Act. Thom. 44 sq. 57; Eus. h. 6. 2, 23,16; [5, 20,7; vit. Const. 2,55, 1.59]; ef. W. §8, 2 ο.; [B. 12 (11)]; ({on the eight or more proposed derivations see Vaniéek p. 386, who follows Curtius (after Doderlein) p. 513 sqq. in connecting it with a root meaning to supplicate, implore; hence the implored ; per contra cf. Max Miiller, Chips ete. iv. 227 sq.; L. and 8. s. v. fin.]); [fr. Hom. down]; Sept. for 58, ΟΝ and m7; a god, a goddess; 1. a general appellation of deities or divinities: Acts xxviii. 6; 1 Co. viii. 4; 2 Th. ii. 4; once ἡ θεός, Acts xix. 37 G LT Tr WH; θεοῦ φωνὴ καὶ οὐκ ἀνθρώπου, Acts xii. 22; ἄνθρωπος ὧν ποιεῖς σεαυτὸν θεόν, Jn. x. 33; plur., of the gods of the…
Read the full entry →θεός. For the application of the title θεός to the Ptolemaic kings it is sufficient to recall Brit. Mus. Inscrr. IV. 1 No. 906% (B.C. 284-273) where a votive offering is dedicated in honour of Πτολεμαίου τοῦ σωτῆρος καὶ θεοῦ, and the description of Ptolemy V. (Epiphanes) on the Rosetta stone—OG/S gol? (B.C. 196) ὑπάρχων θεὸς ἐκ θεοῦ Kal θεᾶς : cf. Deissmann LAE, p. 348 and the full discussion by E. Kornemann ‘‘ Zur Geschichte der antiken Herrscherkulte” in Beztrdge zur alten Geschichte [Klio] i., p. 51 ff. (Leipzig, 1902). The same practice is still more strikingly illustrated in the Imperial period, as when in an inscr. from the Fayum district, dated March 17th, B.c. 24, Augustus is described as θεὸς ἐκ θεοῦ (OG/S 6557), or as when a votive inscr. is addressed to Nero—daya0a(t) θεῶ(ι) (Cos 927): see Deissmann 7s. p. 349. With this may be compared the frequent use for Augustus of the…
Read the full entry →θεός (theos) — God.
θεός, ὁ,
Boeotian dialect θιός, Laconian dialect σιός (see. below), [Refs 5th c.AD+], Cretan dialect θιός [Refs], Doric dialect also θεύς [Refs 3rd c.BC+]; vocative (only late) θεός, also θεέ [LXX+NT]; but classical in compound names, Ἀμφίθεε, Τιμόθεε:—God, the Deity, in general sense, both singular and plural (εἰ καὶ ἐπὶ θεοὺς καὶ ἔτι μᾶλλον ἐπὶ θεὸν ἁρμόζει μεταφέρειν [Refs 8th c.BC+]; σὺν θ. εἰρημένον [Refs 5th c.BC+]: so in plural, σύν γε θεοῖσιν [Refs 8th c.BC+]; οὐ θεῶν ἄτερ pi.[Refs 8th c.BC+]; ὑπὲρ θεόν against his will,[Refs 4th c.BC+]; θεῶν συνεθελόντων, βουλομένων, [Refs 5th c.BC+]bless you! good heavens! for heaven's sake! [Refs 8th c.BC+]: doubled in poets, θεὸν θεόν τις ἀγλαϊζέτω [Refs 5th c.BC+]; θεοί (Cretan dialect θιοί) as an opening formula in Inscrr. (i.e. τύχην ἀγαθὴν διδοῖεν), [Refs].1, etc.: in Prose also with the Article, ὁ θ.…
Read the full entry →θεός
theos
of uncertain affinity; a deity, especially (with 3588) the supreme
Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding,
God, god(-ly, -ward).
see GREEK for 3588
θεός, οῦ, ὁ
n.f. & n.m.
God, a god
θεός theos 1x
a deity, Acts 7:43; 1 Cor. 8:5; an idol, Acts 7:40; God, the true God, Mt. 3:9, et al. freq.; God, possessed of true godhead, Jn. 1:1; Rom. 9:5; from the Hebrew, applied to potentates, Jn. 10:34, 35; τῷ θεῷ, an intensive term, from the Hebrew, exceedingly, Acts 7:20, and, perhaps, 2 Cor. 10:4
θεός θεός, ὁ, God, Hom., both in general sense, Θεὸς δώσει God will grant, and in particular sense, θεός τις a god; πατὴρ ἀνδρῶν τε θεῶν τε Hom.:—things are said to happen σὺν θεῷ, σύν γε θεοῖσιν by the will of God, id. Hom., etc.; οὐκ ἄνευ θεοῦ, Lat. non sine diis, Od.; οὐκ ἄνευθε θεοῦ Il.; οὐ θεῶν ἄτερ Pind.;— ἐκ θεόφι Il.;— ὑπὲρ θεόν against his will, id. Il.;— κατὰ θεόν τινα, Lat. divinitus, Eur.:—as an oath, πρὸς θεῶν by the gods, in God's name, Trag.; θεὸς ἴστω Soph., etc.
θεός as fem. for θεά, θέαινα, a goddess, Hom.; θήλεια θεός Il.; ἡ νερτέρα θ. Proserpine, Soph.; often in oaths, νὴ τὼ θεώ id. Soph.; ναὶ τὼ σιώ, with the Spartans, of Castor and Pollux, Xen.; with the Boeotians, of Amphion and Zethus, id.…
Read the full entry →Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
1,342 occurrences in the New Testament, rendered 14 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 1,311 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
15 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,637 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
ὡς πύργος, ὃν οἱ παῖδες αὐτοῦ ἐφ' ὕβρει τοῦ θεοῦ ᾠκοδόμησαν, καὶ ὡς τὰς φωνὰς αὐτῶν μετέβαλε καὶ ὁ τόπος, ἐν ᾧ τοῦτο γέγονε, Βαβυλὼν ἐκλήθη.
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.
αὐτῷ μέρος ἧς ἐμισθώσατο σὺν Πακοίβι Σχώτου καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς
1 βασιλευόντων Πτολεμαίου τοῦ καὶ Ἀλεξάνδρου θεοῦ Φιλομήτορος καὶ Βερενίκης τῆς ἀδελφῆς θεᾶς Φιλαδέλφου ἔτους ἑκκαιδεκάτου ἐφʼ ἱερέων καὶ ἱερειῶν καὶ
ἡμῖν Φιλόξενος ὁ ἀδελφὸς διʼ ὧν κεκόμικεν ἡμῖν Ὄρσης γραμμάτων περὶ τοῦ τὸν μέγιστον Θεὸν Σωτῆρα βασιλέα ἐπιβεβληκέναι εἰς Μέμφιν, Ἱέρακα δὲ προκεχειρίσθαι μετὰ δυνάμεων μυρίων ἐπὶ καταστολὴν τῆς
The Greek word ζάω (transliterated as zao) means 'to live' and is used in various contexts, including both literal and figurative senses. It encompasses the idea of being alive, functioning in life, and can refer to both animals and plants. In the New Testament, it appears in discussions of spiritual life and vitality, often in relation to Christ and God, highlighting a deeper, metaphorical meaning of existence.
ζάω, -ῶ,
[in LXX chiefly for חיה (most freq. ptcp., ζῶν, inf., ζῆν, for חַי);]
prop., to live, be alive (v. Syn., s.v. βίος; in cl. usually of animal life, but sometimes of plants, as Arist., Eth. N, i, 7, 12): Ac 20:12, Ro 7:1-3, I Co 7:39, Re 19:20, al.; ἐν αὐτῷ ζῶμεν, Ac 17:28; ἐμοὶ τὸ ζῆν Χριστός, Phl 1:21; διὰ παντὸς τοῦ ζῆν (M, Pr., 215, 249), He 2:15; ὃ δὲ νῦν ζῶ ἐν σαρκί, Ga 2:20; ζῇ ἐν ἐμοὶ Χριστός, Ga 2:20; (ὁ) ζῶν, of God (אֵל חַי…
Read the full entry →ζάω (zaō) — to live.
ζῶ
(contraction from ζώω: ζάω only in Grammars, [Refs 4th c.AD+]; imperative ζῆ [Refs 5th c.BC+] see at {ζῆ}; optative ζῴη; infinitive ζῆν: imperfect ἔζων [Refs 5th c.BC+]; ἔζην in most codices of [Refs 4th c.BC+]; 3rd.pers. plural ἔζων [Refs 5th c.BC+]: future ζήσω [Refs 5th c.BC+]: aorist 1 ἔζησα [Refs 5th c.BC+]: perfect ἔζηκα [Refs 4th c.BC+]aorist and perfect are mostly supplied from βιόω.- Exc. participle ζῶντος, [Refs 8th c.BC+] always uses the Epic dialect Ionic dialect Lyric poetry present ζώω (also in [Refs 5th c.BC+]; subjunctive ζώῃ [Refs 5th c.BC+], contraction ζῷ [Refs]; Cretan dialect δώω [Refs]; infinitive ζωέμεναι, -έμεν, [Refs 8th c.BC+]: imperfect ἔζωον [Refs 8th c.BC+]; Ionic dialect ζώεσκον [Refs 8th c.BC+]aorist 1 ἔζωσα (ἐπ-) [Refs 5th c.BC+]; infinitive ζῶσαι [Refs]: perfect participle ἐζωκότα [Refs]; infinitive ζόειν [Refs 7th c.BC+]…
Read the full entry →ζάω
zao
a primary verb; to live (literally or figuratively):--life(-time),
(a-)live(-ly), quick.
ζάω
v.
I live
ζάω zaō 140x
to live, to be possessed of vitality, to exercise the functions of life, Mt. 27:63; Acts 17:28; τὸ ζῆν, life, Heb. 2:15; to have means of subsistence, 1 Cor. 9:14; to live, to pass existence in a specific manner, Lk. 2:36; 15:13; to be instinct with life and vigor; hence, ζῶν, living, an epithet of God, in a sense peculiar to Himself; ἐλπὶς ζῶσα, a living hope vigor and constancy, 1 Pet. 1:3; ὕδωρ ζῶν, living water in respect of a full and unfailing flow, Jn. 4:10, 11; to be alive with cheered and…
Read the full entry →ζάω to live, Hom., etc.; ἐλέγχιστε ζωόντων vilest of living men, Od.; ζώειν καὶ ὁρᾶν φάος ἠελίοιο Il.; ῥεῖα ζώοντες living at ease, of the gods, id. Il.; ζῶν κατακαυθῆναι to be burnt alive, Hdt.:—also, ζῆν ἀπό τινος to live off or on a thing, Theogn., Hdt., etc.:— τὸ ζῆν ῀ ζωή, Aesch., etc.: —in a quasi-trans. sense, ἐκ τῶν ἄλλων ὧν ἔζης ( = ἃ ἐν τῶι βίωι ἔπραττες) from the other acts of your life, Dem.
metaph. to be in full life and strength, to be fresh, be strong, ἄτης θύελλαι ζῶσι Aesch.; ἀεὶ ζῆι ταῦτα [νόμιμα] Soph.; ζῶσα φλόξ living fire, Eur.
Verb-PAP-GSM — Verb · present · active · participle · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
V-PAP-GSM Part of Speech: Verb Tense: Present Voice: Active Mood: Participle Case: Genitive Number: Singular Gender: Masculine
143 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 140 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 250 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.
λέγουσιν οὖν οἱ τοῖς νόμοις ἐπὶ πλέον ἐμβαθύναντες καὶ τὰ κατ’ αὐτοὺς ὡς ἔνι μάλιστα μετὰ πάσης ἐξετάσεως ἀκριβοῦντες, ὅτι τῆς αὑτοῦ συγγενείας μεταδοὺς ὁ θεὸς ἀνθρώπῳ τῆς λογικῆς, ἥτις ἀρίστη δωρεῶν ἦν, οὐδὲ τῶν ἄλλων ἐφθόνησεν, ἀλλ’ ὡς οἰκειοτάτῳ…
ἔτι δὲ ζῶντος Ἀδάμου Κάιος τοὺς ἐγγόνους πονηροτάτους συνέβη γενέσθαι κατὰ διαδοχὴν καὶ μίμησιν ἄλλον ἄλλου χείρονα τελευτῶντα·
Καὶ ὃς ἐλπίσει ἐπ’ αὐτὸν ζήσεται εἰς τὸν αἰῶνα.
Κόρδῳ τῶι ἐπιστατήσαντι τῶν φυλακιτῶν … … τας φάσκοντες τὸν πατέρα αὐτῶν ἐκ τοῦ ζῆν μεθεστακέναι πρὸς … λο … κατὰ φυλακὴν. καταστάντες δὲ καὶ ἀπολογησάμενοι ἐφάνημεν τῶι Κόρδωι
ὥστε παρʼ αὐτῇ ἐκτέτρωται τὸ βρέφος νεκρὸν ὥστε αὐτὴν κατακλινῆ εἶναι καὶ κινδυνεύειν τοῦ ζῆν. διὸ ἀξιῶ γράψαι τοῖς τῆς Ὠξυρύνχων πρεσβυτέροις ἐκπέμψαι τὸν ἐνκαλούμενον ἐπὶ σὲ πρὸς τὴν
μου τὸ ὄνομα εἰς πρεσβυτερείαν τῆς κώμης ἀπόρου μου ὄντος καὶ μισθοῦ πορίζοντος τὸ ζῆν ἀπὸ τῆς γερδιακῆς διὸ ἀξιῶ σε τὸν κύριον βοηθῆσαί μοι, ἵνα τύχω τῆς ἀπὸ
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
The Greek word ἐπουράνιος (i.e., *epouranios*) means 'heavenly' or 'in heaven.' It is built from the roots for 'above' and 'sky.' The term covers a range of meanings related to heavenly beings, realms, or characteristics, appearing in contexts like Philippians 2:10 and Hebrews 12:22. Notably, Liddell-Scott mentions a plural form referring to heavenly beings, while Thayer emphasizes its divine nature.
ἐπουράνιος, -ον
(< οὐρανός),
[in LXX: Ps 68:14 (שַׁדַּי), Da TH 4:23 A (שָׁמַיִם) II Mac 3:39, III Mac 6:28 7:6, IV Mac 4:11 AR, IV Mac 11:3 א* ;]
in or of heaven, heavenly (in Hom., of the Gods): οἱ ἐ., opp. to ἐπίγειοι and καταχθόνιοι, Phl 2:10; to χοϊκός, I Co 15:48, 49; σώματα (v. Lft., Col., 376), I Co 15:40; βασιλεία, II Ti 4:18; παπρίς, He 11:16; Ἱερουσαλήμ, He 12:22; κλῆσις (cf. Lft. on Phl 3:14), He 3:1; τὰ ἐ., He 8:5 9:23; opp. to ἐπίγειος, Jo 3:12; id., of the heavenly…
ἐπ-ουράνιος, -ον, (οὐρανός), prop. existing in or above heaven, heavenly ; 1. existing in heaven: 6 πατὴρ ἐπουpanos, i. e. God, Mt. xviii. 85 Ree. (θεοί, θεός, Hom. Od. 17,484; Ll. 6, 131, ete.; 3 Mace. vi. 28; vii. 6); οἱ ἐπουράνιοι the heavenly beings, the inhabitants of heaven, (Leian. dial. deor. 4, 3; of the gods, in Theoer. 25, 5): of angels, in epp. to ἐπίγειοι and καταχθόνιοι, Phil. ii. 10 ; Ignat. ad Trall. 9, [ef. Polye. ad Philipp. 2]; σώματα, the bodies of the stars (which the apostle, ace. to the universal ancient conception, seems to have regarded as animate [cf. Bp. Lghtft. on Col. p. 376; Gfrérer, Philo ete. 2te Aufl. p. 349 sq.; Siegfried, Philo von Alex. p. 306; yet cf. Mey. ed. Heinrici ad loc.], cf. Job xxxviii. 7; Enoch xviii. 14 sqq.) and of the angels, 1 Co. xv. 40; ἡ βασιλεία ἡ ἐπουρ. (on which see p. 97), 2 Tim. iv. 18; substantially the same as ἡ πατρὶς ἡ…
Read the full entry →ἐπουράνιος. That this classical word (Ilomer, Plato) had survived in Hellenistic Greek outside the NT is shown by its occurrence in the Jewish text of the great Paris magical papyrus, P Par 5749 (ili/A.D.) (= Deissmann 24 Z, p. 252) καὶ σὺ λάλησον ὁποῖον ἐὰν ἧς ἐπεουράνιον ἢ ἀέριον εἴτε ἐπίγειον εἴτε ὑπόγειον ἢ καταχθόνιον --α passage which at once recalls the Pauline usage (Phil 2!°, Eph 2%, a/.), but is not a quotation from the Apostle. ‘‘The papyrus and St. Paul are both using familiar Jewish categories”’ (Deissmann wf s. p. 257 n.}). See also Kazbel 261°! (ii/A.D.)— κεῖται μὲν γαίῃ φθίμενον δέμας, ἡ δὲ δοθεῖσα ψυχή μοι ναίει δώματ᾽ ἐπουράνια.
ἐπουράνιος (epouranios) — heavenly.
ἐπουράνιος [ᾰ], ον,
Epic dialect η, ον [Refs 4th c.BC+]:— heavenly, in [NT+8th c.BC+]; ἡ ἐ. πορεία falsa lectio in [Refs 5th c.BC+]
2. plural, as substantive, οἱ ἐ., ={θεοί}, [Refs 3rd c.BC+]; opposed to ἐπίγειοι, [NT+2nd c.AD+]; τὰ ἐ., ={τὰ μετέωρα}, variant in [NT+5th c.BC+]
3. up to heaven, ἔπτατ᾽ ἐπουρανίη variant in [Refs 4th c.BC+]
ἐπουράνιος
epouranios
from 1909 and 3772; above the sky:--celestial, (in) heaven(-ly), high.
see GREEK for 1909
see GREEK for 3772
ἐπουράνιος, ον
Adj
heavenly, celestial
ἐπουράνιος epouranios 19x
heavenly, in respect of locality, Eph. 1:20; Phil. 2:10; τὰ ἐπουράνια, the upper regions of the air, Eph. 6:12; heavenly, in respect of essence and character, unearthly, 1 Cor. 15:48, 49; met. divine, spiritual, Jn. 3:12
ἐπουράνιος ἐπ-ουράνιος, ον in heaven, heavenly, Hom.
οἱ ἐπουράνιοι the gods above, Theocr.:— τὰ ἐπ. the phenomena of the heavens, Plat.
Adj-DSF — Adjective · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
A-DSF Part of Speech: Adjective Case: Dative Number: Singular Gender: Feminine
hev'-'n-li (ouranios, epouranios): Pertaining to heaven or the heavens. See HEAVENS. The phrase ta epourania, translated "heavenly things" in Joh 3:12; Heb 8:5; 9:23, but in Ephesians "heavenly places" (Joh 1:3,10; 2:6; 3:10; 6:12), has shades of meaning defined by the context. In Joh 3:12, in contrast with "earthly things" (i.e. such as can be brought to the test of experience), it denotes truths known only through revelation (God's love in salvation). In Hebrews the sense is local. In Ephesians it denotes the sphere of spiritual privilege in Christ, except in 6:12, where it stands for the unseen spiritual world, in which both good and evil forces operate. It is always the…
19 occurrences in the New Testament, rendered 6 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 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τούτοις συμβέβηκε μὴ τοῖς γηίνοις ἀλλὰ ταῖς ἐπουρανίοις ἐπιστήμαις τρέφεσθαι.
Τῷ μόνῳ θεῷ ἀοράτῳ, πατρὶ τῆς ἀληθείας, τῷ ἐξαποστείλαντι ἡμῖν τὸν σωτῆρα καὶ ἀρχηγὸν τῆς ἀφθαρσίας, δἰ οὗ καὶ ἐφανέρωσεν ἡμῖν τὴν ἀλήθειαν καὶ τὴν ἐπουράνιον ζωήν, αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων.
οὐδέν ἐστιν ἄμεινον εἰρήνης, ἐν ᾗ πᾶς πόλεμος καταργεῖται ἐπουρανίων καὶ ἐπιγείων.
r κυρίῳ μου ἀδελφῷ Ἀθανασίῳ, Δίδυμος. τὸν ἐπουράνιόν σου θεόν, οὕτωσνυμφεύσεις τὰ ἀρσενικά σου τέκνα, πρὸ πάντων χρεώστην με ἔχων τῆς μεγάλης
ὑμᾶς … καὶ μακροχρονιεῖν καὶ τέκνα … ἀπολαύσεως ἐκ θεοῦ δεδομένης τυχεῖν … καὶ ἐπουρανίου. μάρτυρα γὰρ καλῶ τὸν δεσπότην … ύομαι μετὰ τῶν δούλων ὑμῶν υἱῶν μου
ὁ ἅγιος ἡμῶν πατὴρ ἀνταποδίδωσιν ὑμῖν καὶ ἐν τῷ νῦν αἴωνι καὶ ἐν τοῖς ἐπουρανίοις. ὑγιαίνοντες διέλθατε .
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
The Greek word μυριάς (lemma: μυριάς) means 'ten thousand' and can also refer to a vast, indefinite number. It appears in the New Testament in contexts indicating large quantities, such as Acts 19:19 and Revelation 5:11. The term is derived from the root for 'ten thousand' and is used both literally and hyperbolically to denote countless numbers.
μυριάς, -ados, ἡ, (μυρίος), [fr. Hdt. down], Sept. for 7237 and 435; a. ten thousand: Acts xix. 19 (on which pass. see ἀργύριον, 3 fin.). b. plur. with gen. i. gq. an innumerable multitude, an unlimited number, ((like our myriads], the Lat. sercenti, Germ. Tausend): Lk. xii. 1; Acts xxi. 20; Rev. v.11 [not Rec% 7; ix. 16 [here LT δισμυριάδες, q. v.]; used simply, of innumerable hosts of angels: Heb. xii. 22 [here G LTr put a comma after μυριάσιν]; Jude 14; Deut. xxxiii. 2; Dan, vii. 10.
μυριάς. For μυριάς = 10,000, as in Ac 199, it is sufficient to cite P Tebt II. 3088 (a.p. 174) (= Chrest. I. p. 376) τιμὴν βίβλου μυριάδων δύο, ‘the price of 20,000 papyrus stalks ’’ (Edd.), Ρ Amh II. 10729 (a.p. 185) κριθῆς ἀρταβῶν μυριάδων δύο, ‘620,000 artabae of barley,’ and P Oxy VIII. 111544 (A.D. 284) μυριάδας tpis καὶ ὀκτακισχιλ[ίους, “*38,000.” The sense of unlimited numbers, like our ‘‘myriads,” as in Rev 5% a/., is seen in the Christian amulet P Iand 61° (v/vi A.D.) ᾧ (sc. θεῷ) παραραστκουσιν (2. παραστήκουσιν) μύριαι μαιριάτες (1. μυριάδες) ἀγγέλωϊν : for other exx. see the editor’s note σώ 7, and cf. Moulton Egyptian Rubbish-heaps, p. 31 f.
μυριάς (murias) — myriad.
μῡρῐ-άς, δος, ἡ,
Attic dialect genitive plural μυριαδῶν [Refs 2nd c.AD+]:—number of [Refs]myriad, [Refs 5th c.BC+] times [Refs 3rd c.AD+]: frequently of countless numbers, [Refs 5th c.BC+]; of money (i.e. δραχμῶν), [Refs 5th c.BC+]; of corn (i.e. μεδίμνων), [Refs 5th c.BC+]; also (i.e. ἀρταβῶν), [Refs 3rd c.AD+]
II. as adjective, φύστις μ. ἀνδρῶν [Refs 5th c.BC+]
μυριάς
murias
from 3463; a ten-thousand; by extension, a "myriad" or indefinite
number:--ten thousand.
see GREEK for 3463
μυριάς, άδος, ἡ
n.f.
a myriad, ten thousand
μυριάς myrias 8x
a myriad, ten thousand, Acts 19:19; indefinitely, a vast multitude, Lk. 12:1; Acts 21:20; Heb. 12:22; Jude 14; Rev. 5:11; 9:16*
μυριάς μυ_ριάς, άδος, a number of 10, 000, a myriad, Hdt., etc.; indefinitely of countless numbers, Eur.:—when μυριάς, μυριάδες are used absol. of money, δραχμῶν must be supplied, Ar.; when of corn, μεδίμνων, Dem.
adj. consisting of 10, 000, Aesch., Eur.
Noun-DPF — Noun · dative · plural · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural feminine.
N-DPF Part of Speech: Noun Case: Dative Number: Plural Gender: Feminine
8 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 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 12 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.
τὸν μὲν γὰρ εἰς τὰς ἐτησίους ἐπικαλουμένας ὥρας τρέπουσι καὶ μεταβάλλουσι καθ’ ἑκάστην μυρίας ὅσας ἐμποιοῦντες μεταβολὰς νηνεμίαις, αἰθρίαις, νεφώσεσι, βίαις ἐξαισίοις πνευμάτων·
κρατήσειε δʼ ἂν οὐδεὶς τῆς τοῦ θεοῦ γνώμης οὐδὲ μυρίας τέχνας ἐπὶ τούτῳ μηχανησάμενος·
λέγει γὰρ ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ.
λάβωμεν καὶ ὃ ἂν οἱ ξένοι λάβωσει. ἔστιν δὲ ὃ διδόασιν ἡμῖν παρὰ τὰς μυρίας πεντακοσίαν , καὶ ταῦτα προσεισπράσσει ἡμᾶς. καλῶς ἂν οὖν ποιήσαις ἐπισκεψάμενος ἡμᾶς καὶ μὴ
r Ἀθηνόδωρος Εὐκλεῖ καὶ Ἀγαθοκλεῖ χαίρειν. ἔχω παρὰ Ἡρακλείδου γεωργοῦ μισθὸν χάρακος καλαμίνου μυριάδων ϛ Ε ὡς τῆς μυριάδος τετρώβολον, γίνονται δραχμαὶ δ διώβολον, ἐφʼ ὦι παραδείξω αὐτὸν
καθʼ ὃν χρόνον μετὰ τοῦ βασιλέως ἐξεδημοῦμεν, ὑπαρχόντων ἡμῖν ἐν Βουσείρει τοῦ Ἡρακλεοπολίτου χόρτου μυριάδων ιε , ἀπήγαγεν τὸν χορτοφύλακα Ῥόδωνα εἰς τὸ δεσμωτήριον, ἔδησε πέδαις καὶ εἶχεν ἐν
The Greek word ἄγγελος (transliterated as aggelos) means 'messenger' and is often used to refer to a divine messenger or angel. It is derived from the verb ἀγγέλλω (to announce). In the New Testament, it encompasses both heavenly beings sent by God and human messengers, with interpretations varying regarding its use in specific contexts, such as in Revelation where it may refer to church leaders or guardian angels.
ἄγγελος, -ου, ὁ,
[in LXX chiefly for מַלְאָךְ;]
a messenger, one sent: Mt 11:10, Ja 22:25.
As in LXX, in the special sense of angel, a spiritual, heavenly being, attendant upon God and employed as his messenger to men, to make known his purposes, as Lk 1:11, or to execute them, as Mt 4:6. The ἄ. in Re 1:20 2:1, al., is variously understood as
a messenger or delegate,
a bishop or ruler,
a guardian angel,
the prevailing spirit of each church, i.e. the Church itself. (Cf. Swete, Ap)., in l.; DB, iv, 991; Thayer, s.v.; Cremer, 18; MM, VGT, s.v.)
ἄγγελος, -ου, ὁ, 1. a messenger, envoy, one who is sent: Mt. xi. 10; Lk. vil. 24, 27; ix. 52; Mk. i. 2; Jas. li. 25. [Fr. Hom. down. ] 2. In the Scriptures, both of the Old Test. and of the New, one of that host of heavenly spirits that, according alike to Jewish and Christian opinion, wait upon the monarch of the universe, and are sent by him to earth, now to execute his purposes (Mt. iv. 6, 11; xxviii. 2; Mk.i. 13; Lk. xvi. 22; xxii. 43 [L br. WH reject the pass.]; Acts vii. 35; xii. 23; Gal. iii. 19, ef. Heb. i. 14), now to make them known to men (LK. i. 11, 26, ii. 9 sqq.; Acts x. 3; xxvii. 23; Mt. i. 20; ii. 13; xxviii. 5; Jn. xx. 12 sq.); hence the frequent expressions ἄγγελος (angel, messenger of God, 3x90) and ἄγγελοι κυρίου or ayy. τοῦ θεοῦ. They are subject not only to God but also to Christ (Heb. i. 4 sqq.; 1 Pet. iii. 22, ef. Eph. i. 21; Gal. iv. 14), who is described as…
Read the full entry →ἄγγελος. In Sy// 51271, a dialect inscr. of ii/B.c. from Calymna, ἄγγελοι are envoys whose names are given. The word is used in the sense of ‘‘intermediary” (cf. Gal 319) in Sy// 122” (iv/B.C.) ὀμόσαι δ] ἀγγέλλων. For the presumably Christian ‘‘angel” inscriptions from Thera see Deissmann LAE, Ῥ. 279 with accompanying facsimile, and the paper “It is his Angel” (J. H. M.) in 71.5 1902, p. 519 f. Add (from Cronert) 7G XII. iii. 933. In Archzv iii. p. 445, No. 67, is published a Greek inscription from Assouan of the time of M. Aurelius, which begins—MeyaAy τύχῃ τοῦ [θε]ο[ῦ. . . τ]ῶν ἀνγέλων τῆς [ἱ]ερεί[ας] : cf. alsop. 451 No. 94 (time of Diocletian), Ὑπὲρ εὐχῆς τῶν ἀνγέλων ’Epeonvol ἀνέθηκαν | κτὰ. Οἱ ἄγγελοι θεοῦ, as in 1 Tim 54, occurs in the extremely interesting Jewish inscription Sy// 816'° κύριε Oo | πάντα ἐ[φ)ορῶν kal οἱ ἄνγελοι θεοῦ. Dittenberger assigns it to i/A.D. and yet…
Read the full entry →ἄγγελος (angelos) — angel.
ἄγγελος, ὁ, ἡ,
messenger, envoy, [Refs 8th c.BC+] — proverbial, Ἀράβιος ἄ., of a loquacious person, [Refs 4th c.BC+]
2. generally, one that announces or tells, e.g. of birds of augury, [Refs 8th c.BC+]; Μουσῶν ἄγγελος, of a poet, [Refs 6th c.BC+]; ἄ. ἄφθογγος, of a beacon, [Refs 6th c.BC+]; of the nightingale, ὄρνις.. Διὸς ἄ. [Refs 5th c.BC+]
3. angel, [LXX+NT+1st c.AD+]
4. in later philosophical, semi-divine being, ἡλιακοὶ ἄ.[Refs 4th c.AD+] in R.2.243 K.; ἄ. καὶ ἀρχάγγελοι[Refs 5th c.AD+]: also in mystical and magical writings, [Refs 2nd c.AD+]
II. title of Artemis at Syracuse, [Refs 5th c.AD+]
ἄγγελος (angelos) — angel: messenger.
ἄγγελος, ὁ, ἡ,
ἄγγελος
aggelos
from aggello (probably derived from 71; compare 34) (to bring
tidings); a messenger; especially an "angel"; by implication, a
pastor:--angel, messenger.
see GREEK for 71
see GREEK for 34
ἄγγελος, ου, ὁ
n.m.
an angel, messenger
ἀγγέλλω angellō 1x
to tell, to announce, Jn. 20:18*
ἄγγελος a messenger, envoy, Hom., Hdt., attic
generally, one that announces, of birds of augury, Il.; Μουσῶν ἄγγελος, of a poet, Theogn.; Διὸς ἄγγ., of the nightingale, Soph.; c. gen. rei, ἄγγ. κακῶν ἐμῶν id. Soph.
a divine messenger, an angel, NTest.
Noun-GPM — Noun · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
N-GPM Part of Speech: Noun Case: Genitive Number: Plural Gender: Masculine
By the word "angels" (i.e. "messengers" of God) we ordinarily understand a race of spiritual beings of a nature exalted far above that of man, although infinitely removed from that of God--whose office is "to do him service in heaven, and by his appointment to succor and defend men on earth. I. Scriptural use of the word . --There are many passages in which the expression "angel of God" is certainly used for a manifestation of God himself (Genesis 22:11) with Genesis 22:12 and Exod 3:2 with Exod 3:6 and Exod 3:14 It is to be observed, also, that side by side with these expressions we read of God’s being manifested in the…
- Created by God and Christ
- Worship God and Christ
- Are ministering Spirits
1Ki 19:5; Ps 68:17; 104:4; Lu 16:22; Ac 12:7-11; 27:23; Heb 1:7,14
- Communicate the will of God and Christ
184 occurrences in the New Testament, rendered 7 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 176 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 119 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.
„ὁ θεός, ᾧ εὐηρέστησαν οἱ πατέρες μου Ἀβραὰμ καὶ Ἰσαάκ, ὁ θεὸς ὁ τρέφων με ἐκ νεότητος ἕως τῆς ἡμέρας ταύτης, ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάντων τῶν κακῶν, εὐλογήσαι τὰ παιδία ταῦτα“ (Gen.
πολλοὶ γὰρ ἄγγελοι θεοῦ γυναιξὶ συνιόντες ὑβριστὰς ἐγέννησαν παῖδας καὶ παντὸς ὑπερόπτας καλοῦ διὰ τὴν ἐπὶ τῇ δυνάμει πεποίθησιν·
ἀλλὰ καὶ ἡ περιτομή, ἐφ̓ ᾗ πεποίθασιν, κατήργηται, περιτομὴν γὰρ εἴρηκεν οὐ σαρκὸς γενηθῆναι: ἀλλὰ παρέβησαν, ὅτι ἄγγελος πονηρὸς ἐσόφιζεν αὐτούς.
τὸ ἐφόδιον, ὅπως ἂν ἀνακομισθῶ πρὸς αὐτὸν καὶ μὴ δοκῆι με αὐτοῦ καταρρᾳθυμεῖν. καὶ ἄγγελόν μοι ἀπέστειλε καλῶν με. σὺ οὖν μοι τί συντάσσεις; εὐτύχει.
τὸν σταχθέντα ἐνιαύσιον χρόνον· καὶ ἐμοῦ ται τε Κορνηλίου ἀποπληρώσαντος καθʼ ὁμοιότητα καὶ ἐγὼ ἀγγελῶ τὸν ὁμογνήσιον σοῦ ἀδελφὸν Διόσκορον τῷ ἑξῆς ἔτει ἐκτελοῦντα καὶ αὐτὸν τὸν αὐτὸν ἐνιαύσιον
α … ατερα … α … ω … ταύταις ταῖς φωναῖς ἐχρήσατο ὁ ἄγγελος τοῦ θεοῦ μου ὁ ῥυσάμενός με ἐκ πάντων τῶν κακῶν μου. διό, γνήσιε τέκνον