Luke 2:4 — Word Study
N1904ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
BSAWent upanabainō▸ [ascended, traveled to a higher location] thende alsokai JosephIōsēph [in addition to Mary] fromapo <the>ho GalileeGalilaia [a region in northern Palestine] out ofek [a descendant of, part of the family line] [the] townpolis [town, metropolis] of NazarethNazareth, Nazara [a city in Galilee, his hometown] toeis <the>ho JudeaIoudaia [a region in southern Palestine] toeis [the] Citypolis of DavidDaueid, Dauid, Dabid [the ancestral king of Israel, a prominent figure] whichhostis, hētis is calledkaleō▸ [named, known as] Bethlehem,Bēthleem [the house of bread, a town in Judea] because ofdia <the>ho beingeimi▸ himautos fromek [the] houseoikos [family, lineage] andkai familypatria [ancestry, heritage] of David,Daueid, Dauid, Dabid [the royal lineage, a significant ancestral connection]
| Greek | English | Parsing |
|---|---|---|
| ἀνέβη | Went up | Verb, second aorist, active |
| δὲ | then | Conjunction |
| καὶ | also | Conjunction |
| Ἰωσὴφ | Joseph | Noun, proper name, indeclinable |
| ἀπὸ | from | Preposition |
| τῆς | <the> | Article, genitive, singular |
| Γαλιλαίας | Galilee | Noun, genitive, singular |
| ἐκ | out of | Preposition |
| πόλεως | [the] town | Noun, genitive, singular |
| Ναζαρὲθ | of Nazareth | Noun, proper name, indeclinable |
| εἰς | to | Preposition |
| τὴν | <the> | Article, accusative, singular |
| Ἰουδαίαν | Judea | Noun, accusative, singular |
| εἰς | to | Preposition |
| πόλιν | [the] City | Noun, accusative, singular |
| Δαυὶδ | of David | Noun, proper name, indeclinable |
| ἥτις | which | Relative pronoun, nominative, singular |
| καλεῖται | is called | Verb, present, passive |
| Βηθλέεμ, | Bethlehem, | Noun, proper name, indeclinable |
| διὰ | because of | Preposition |
| τὸ | <the> | Article, accusative, singular |
| εἶναι | being | Verb, present, active |
| αὐτὸν | him | Personal pronoun, accusative, singular |
| ἐξ | from | Preposition |
| οἴκου | [the] house | Noun, genitive, singular |
| καὶ | and | Conjunction |
| πατριᾶς | family | Noun, genitive, singular |
| Δαυίδ, | of David, | Noun, proper name, indeclinable |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | So Joseph also went up from Nazareth in Galilee to Judea, to the city of David called Bethlehem, since he was from the house and line of David. |
| KJV | And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) |
| ASV | And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, to the city of David, which is called Bethlehem, because he was of the house and family of David; |
| YLT | and Joseph also went up from Galilee, out of the city of Nazareth, to Judea, to the city of David, that is called Bethlehem, because of his being of the house and family of David, |
| WEB | Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to David’s city, which is called Bethlehem, because he was of the house and family of David, |
| BBE | And Joseph went up from Galilee, out of the town of Nazareth, into Judaea, to Beth-lehem, the town of David, because he was of the house and family of David, |
Where they part company is in the rendering of specific words such as πόλεως and Ναζαρὲθ — see How Translations Differ.
The sentence has one main clause with several subordinate phrases providing context and detail about Joseph's journey.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὅστις
verbἀναβαίνω
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 — Luke 2:4
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 Journey to Bethlehemgenerated
Luke 2:4 describes Joseph's journey from Nazareth in Galilee to Bethlehem in Judea, where he went to register due to a census. This journey is significant as it fulfills the prophecy regarding the birthplace of the Messiah, as noted in Micah 5:2. The mention of Joseph's lineage emphasizes the fulfillment of God's promise regarding the Davidic line.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 1:26–27 | In the sixth month, God sent the angel Gabriel to a town in Galilee called Nazareth, |
| 2 | Luke 3:23 | Jesus Himself was about thirty years old when He began His ministry. He was regarded as the son of Joseph, the son of Heli, |
| 3 | Luke 4:16 | Then Jesus came to Nazareth, where He had been brought up. As was His custom, He entered the synagogue on the Sabbath. And when He stood up to read, |
| 4 | Matthew 2:23 | and he went and lived in a town called Nazareth. So was fulfilled what was spoken through the prophets: “He will be called a Nazarene.” |
| 5 | John 1:46 | “Can anything good come from Nazareth?” Nathanael asked. “Come and see,” said Philip. |
The Treasury of Scripture Knowledge — 19 references, hung on the phrase they belong to
The Key Word — ἀνέβη, anabainōgenerated
The Greek word ἀναβαίνω (i.e., *anabaino*) means to go up or ascend. It is used in contexts where someone physically moves to a higher place, such as climbing or traveling to another location.
In this verse, it indicates Joseph's physical journey to Bethlehem, a significant act as it connects him to the prophetic lineage of David. The second aorist form indicates a completed action, emphasizing that this journey was a decisive moment in the narrative.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree on the general meaning of the verse, with all versions conveying that Joseph traveled from Nazareth to Bethlehem.
However, they differ in specific word choices. For instance, the city (BSB) is rendered as the city (KJV) and town (BBE), while is called (ASV) contrasts with called (BSB).
Sentence Structuregenerated
The main verb ἀνέβη governs the entire sentence, indicating Joseph's action. The structure includes several phrases: a prepositional phrase indicating the origin of the journey, another indicating the destination, and a final phrase explaining the reason for the journey.
The sentence is complex, with the main clause detailing Joseph's action and several subordinate phrases providing context about his lineage and the significance of Bethlehem.
Septuagint Backgroundgenerated
ἀναβαίνω corresponds to the Hebrew עָלָה (H5927), meaning to ascend or go up, used in various contexts in the Septuagint.
This connection highlights the continuity of themes regarding journeys and divine purpose found in both the Old and New Testaments.
In plain words — the whole versegenerated
Luke 2:4 tells us that Joseph went from Nazareth, where he lived, to Bethlehem to register for a census. This journey is important because it fulfills the prophecy about where the Messiah would be born, linking Joseph to the royal lineage of King David.
Frequently Asked Questionsgenerated
Joseph went to Bethlehem to register for a census, as required by the Roman authorities, which was part of fulfilling the prophecy about the Messiah's birthplace.
Joseph's lineage is significant because it connects him to King David, fulfilling the prophecy that the Messiah would come from David's line.
This verse connects to the Old Testament by fulfilling the prophecy found in Micah 5:2, which states that the Messiah would be born in Bethlehem.
'Went up' implies a physical journey to a higher location, which in this case refers to traveling from Nazareth to Bethlehem, indicating both a geographical and a spiritual ascent.
Reflection Questionsgenerated
- In what ways can I recognize God's guidance in my own life's journey?
- How does understanding Joseph's lineage deepen my appreciation for the Christmas story?
- What significance does the birthplace of Jesus hold for my faith?
- How can I apply the themes of obedience and faithfulness seen in Joseph's actions to my own life?
The early church on this verse — how the Fathers read it
Early church Fathers referenced this verse to discuss the significance of Joseph and Mary's journey to Bethlehem, emphasizing its prophetic fulfillment and the righteousness of their actions.
But in order that men might know that it was an enrolment of righteousness, there came up to it Joseph and Mary, the just man and the virgin. He who was to be guardian of the Word and she who was to bring it forth.Early Church Fathers on Luke 2 →
He will have it that Mary bore other sons, and he quotes the passage, "And Joseph also went up to the city of David to enroll himself with Mary, who was betrothed to him, being great with child.Early Church Fathers on Luke 2 →
He is also fittingly born in Bethlehem: for Bethlehem is interpreted as "house of bread." For he himself is the one who says: I am the living bread who came down from heaven.Early Church Fathers on Luke 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Luke 2:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd Joseph also went up from Galilee,.... Where he now lived, and worked at the trade of a carpenter; having for some reasons, and by one providence or another, removed hither from his native place:
Read John Gill on Luke 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) And Joseph also
Read Robert Jamieson on Luke 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 4-6. This was the occasion of Joseph’ s coming to Bethlehem, who either for fear of Herod, or for the convenience of his trade, (though he belonged to the tribe of Judah), was removed into Galilee; but he yieldeth obedience to the civil magistrates, and cometh to be enrolled in the court books belonging to the Roman empire, to which by this action he acknowledgeth himself a subject; he also by this act publicly declared both himself and Mary his wife to have been of the tribe of Judah, and of the family of David. We are told it was the custom of the Romans to enrol both women and children; however, Mary’ s personal attendance upon this homage might have been excused by her being great…
Read Matthew Poole on Luke 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) Ver. 4. And Joseph also went up] By a special providence of God, as is above noted, Luke 2:1, and not only so, but that the holy virgin might still have with her the keeper and cover of her virginity; that the devil might not have occasion to raise up false reports about her great belly.
Read John Trapp on Luke 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Unto the city of David, which is called Bethlehem.—St. Luke’s way of speaking of the town agrees with that in John 7:42. It would appear to have been common. It had never ceased to glory in the fact that it had been David’s city. Of the house and lineage of David.—Others also as, for example, Hillel, the great scribe—boasted of such a descent. What, on one hypothesis, was the special prerogative of Joseph was that the two lines of natural descent and inheritance—that through Nathan and that through Solomon—met in him. (See, however, Note on Luke 3:23.) It is possible that the two nearly synonymous words, “house” and “lineage,” may have been used as referring to this union.
Read Charles John Ellicott on Luke 2 →CambridgeThe Cambridge Bible for Schools and Colleges4. the city of David] 1 Samuel 17:12, “David was the son of that Ephrathite of Bethlehem-Judah whose name was Jesse.”Bethlehem] Thus was fulfilled the prophecy of Mic 5:2, “Thou, Bethlehem-Ephratah … out of thee shall he come forth unto me that is to be ruler in Israel.” Cf. Luke 4:8, “And thou, O tower of the flock” (Migdol Eder, Genesis 35:21), “unto thee shall it come, even the first dominion.”Bethlehem (‘House of Bread,’ to which the mystical method of Scriptural interpretation refers such passages as Isaiah 33:16, LXX.; John 6:51; John 6:58) is the very ancient Ephrath (‘fruitful’) of Genesis 35:16; Genesis 48:7; Psalms 132:6. It is a small town six miles from Jerusalem. It was the…
Read Cambridge on Luke 2 →Albert Barnes1798–1870Barnes' Notes on the BibleThe city of David - Bethlehem, called the city of David because it was the place of his birth. See the notes at Matthew 2:1. Because he was of the house - Of the family.
Read Albert Barnes on Luke 2 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible4. Went up—Bethlehem was indeed high ground; but anciently any going to a capital or superior place was a going up. House and lineage—The house included the entire body of ancestors and descendants.
Read Daniel Denison Whedon on Luke 2 →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
So Joseph also went up from Nazareth in Galilee to Judea, to the city of David called Bethlehem, since he was from the house and line of David.
Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to David’s city, which is called Bethlehem, because he was of the house and family of David,
So Joseph also went up from Nazareth in Galilee to Judea, to the city of David called Bethlehem, since he was from the house and line of David.
So Joseph also went up from the town of Nazareth because he was of the house and family line of David.
Tyndale line
And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)
And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, to the city of David, which is called Bethlehem, because he was of the house and family of David;
And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, to the city of David, which is called Bethlehem, because he was of the house and family of David;
And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem; (because he was of the house and lineage of David)
And Ioseph also went vp from Galile out of a citie called Nazareth, into Iudea, vnto the citie of Dauid, which is called Beth-leem (because he was of the house and linage of Dauid,)
Strictly literal
and Joseph also went up from Galilee out of the city Nazareth to Judaea, to David's city, the which is called Bethlehem, because he was of the house and family of David,
and Joseph also went up from Galilee, out of the city of Nazareth, to Judea, to the city of David, that is called Bethlehem, because of his being of the house and family of David,
and Joseph also went up from Galilee, out of the city of Nazareth, to Judea, to the city of David, that is called Beth-Lehem, because of his being of the house and family of David,
Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family line of David.
From the Latin
And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David,
Simplified
Joseph was descended from King David, so he left Nazareth in Galilee to go to Bethlehem, the city of David, in Judea.
And Joseph went up from Galilee, out of the town of Nazareth, into Judaea, to Beth-lehem, the town of David, because he was of the house and family of David,
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.
Ascendit autem et Joseph a Galilæa de civitate Nazareth in Judæam, in civitatem David, quæ vocatur Bethlehem : eo quod esset de domo et familia David,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܣܠܩ ܗܘܐ ܕܝܢ ܐܦ ܝܘܣܦ ܡܢ ܢܨܪܬ ܡܕܝܢܬܐ ܕܓܠܝܠܐ ܠܝܗܘܕ ܠܡܕܝܢܬܗ ܕܕܘܝܕ ܕܡܬܩܪܝܐ ܒܝܬ-ܠܚܡ ܡܛܠ ܕܐܝܬܘܗܝ ܗܘܐ ܡܢ ܒܝܬܗ ܘܡܢ ܫܪܒܬܗ ܕܕܘܝܕ
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.
ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
The standard critical text of the New Testament.
ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
The previous edition, still widely cited.
ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
The Society of Biblical Literature edition, freely licensed.
ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
The edition that turned scholarship toward the earliest manuscripts.
ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
An independent critical text built from the oldest witnesses then known.
ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
A recent critical edition following documentary evidence closely.
ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
The reading of the majority of surviving manuscripts.
ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλέεμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ,
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 Luke 2:4
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 ἀναβαίνω (i.e., *anabaino*) means to go up or ascend, applicable to both people and things. It covers a range of uses, such as climbing, embarking on a ship, and even metaphorical rises like thoughts or prayers. The New Testament uses it in contexts like ascending to Jerusalem (Mt 20:17) and rising smoke (Rev 8:4).
ἀνα-βαίνω ; [impf. ἀνέβαινον Acts iii. 1; fut. ἀναβήσομαι Ro. x. 6, after Deut. xxx. 12]; pf. ἀναβέβηκα; 2 aor. ἀνέβην, ptcp. ἀναβάς, impy. avaBa Rey. iv. 1 (ἀνάβηθι Lehm.), plur. ἀνάβατε (for RG ἀνάβητε) Rev. xi. 12 L TTr[ WH; cf. WH. App. p. 168°]; W. §14, 1h.; [B. 54 (47); fr. Hom. down]; Sept. for 1225 a. to gu up, move to a higher place, ascend: a tree (emi), Lk. xix. 4; upon the roof of a house (ἐπί), Lk. v. 19; into a ship (eis), Mk. vi. 51; [Mt. xv. 39 GTrtxt.; Acts xxi. 6 Tdf.]; εἰς τὸ ὄρος, Mt. v. 1; Lk. ix. 28; MK. iii. 13; εἰς τὸ ὑπερῷον, Acts i. 13; εἰς τὸν οὐρανόν, Ro. x. 6; Rey. xi. 12; εἰς τὸν οὐρ. is omitted, but to be supplied, in Jn. i. 51 (52) ; vi. 62, and in the phrase ava. πρὸς τὸν πατέρα, Jn. xx. 17. (it is commonly maintained that those persons are fig. said ἀναβεβηκέναι eis τὸν οὐρανόν, who have penetrated the heavenly mysteries: Jn. iii. 13, cf. Deut. xxx. 12…
Read the full entry →ἀναβαίνω. Wilcken (Archiv v. p. 268), commenting on POxy VI. 898% !8 (A.D. 123) eis "Oacw καταβῆναι--ἀναβάντα εἰς τὸν ᾿Οξυρυγχείτην, notes that this may either be literal or refer to Oxyrhynchus as the county town: ἀναβαίνειν εἰς πόλιν, καταβαίνειν εἰς κώμην. P Par 49 (B.c. 164-58) gives us instances of the verb as used in NT for ‘‘ going up” to the Temple : 1. 53 otk ἔχω σχολὴν ἀναβῆναι πρὸς ὑμᾶς (sc. the recluses in the Serapeum), 26. *4 ἐὰν ἀναβῶ κἀγὼ προσκυνῆσαι. So P Par 4719f (c. B.C. 153) 6 στρατηγὸς avaβαίνει αὔριον εἰς τὸ Σαραπιῆν. Witkowski (2 p. 72) remarks
ἀναβαίνω (anabainō) — to ascend.
ἀναβαίνω,
imperfect ἀνέβαινον: future -βήσομαι: (for aorist 1 see infr. B): aorist 2 ἀνέβην, imperative ἀνάβηθι, -βῶ, -βῆναι, -βάς: perfect -βέβηκα:— middle, aorist 1 -εβησάμην, Epic dialect 3rd.pers.singular -εβήσετο, see infr. B:—passive, see below 11.2:— go up, mount, with accusative loci, οὐρανόν, ὑπερώϊα ἀ. go up to heaven, to the upper rooms, [Refs 8th c.BC+]; φάτις ἀνθρώπους ἀναβαίνει goes up among, [Refs]; more frequently with preposition, ἀ. εἰς ἐλάτην, ἐς δίφρον, [Refs 8th c.BC+]; rarely with ἀνά repeated, ἀν᾽ ὀρσοθύρην ἀ.[Refs 8th c.BC+] to trample on the dead, [Refs 8th c.BC+]
II. Special usages:
ἀναβαίνω
anabaino
from 303 and the base of 939; to go up (literally or
figuratively):--arise, ascend (up), climb (go, grow, rise, spring) up,
come (up).
see GREEK for 303
see GREEK for 939
ἀναβαίνω
v.
I go up, mount, ascend
ἀναβαίνω to go up, mount, to go up to, c. acc. loci, Hom.; φάτις ἀνθρώπους ἀναβαίνει a report goes up among men, Od.; with a prep., ἀν. ἐς δίφρον Il.; ἀν. ἐπὶ οὔρεα Hdt.:—c. dat. to trample on, Il.:— c. acc. cogn., ἀν. στόλον to go up on an expedition, Pind.
Special usages:
to mount a ship, go on board, embark, Hom.; ἐς Τροίην ἀν. to embark for Troy, Od., etc.
to mount on horseback, ἀν. ἐφ᾽ ἵππον, ἐφ᾽ ἵππου Xen.; absol., ἀναβεβηκώς mounted, id. Xen.
of land-journeys, to go up from the coast into Central Asia, Hdt., Xen.; cf. ἀνάβασις 1. 2.
of rivers, to rise, Hdt.; ἀν. ἐς τὰς ἀρούρας to overflow the fields, id. Hdt.
Verb-2AAI-3S — Verb · second aorist · active · indicative · third person · singularsecond aorist active indicative — a completed action, viewed as a whole.
V-2AAI-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Indicative Person: third Number: Singular
82 occurrences in the New Testament, rendered 41 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 81 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 249 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.
εἰ δὲ μή, ἀδείας καὶ ἐξουσίας λαβόμενα μέχρι τῆς ψυχικῆς ἀκροπόλεως ἀναβάντα πᾶσαν ἐκπολιορκήσει καὶ λεηλατήσει τυράννου τρόπον τὴν ψυχήν.
λάρνακα τετράστεγον κατασκευάσας πηχῶν τὸ μῆκος τριακοσίων πεντήκοντα δὲ τὸ πλάτος καὶ τριάκοντα τὸ βάθος, εἰς ταύτην σὺν τῇ μητρὶ τῶν παίδων καὶ ταῖς τούτων γυναιξὶν ἀνέβη, τά τε ἄλλα ὅσα πρὸς τὰς χρείας ἐπικουρήσειν αὐτοῖς ἔμελλεν ἐνθέμενος, ζῷά…
τοῦτο λέγει ὅτι ἡμεῖς μὲν καταβαίνομεν εἰς τὸ ὕδωρ γέμοντες ἁμαρτιῶν καὶ ῥύπου, καὶ ἀναβαίνομεν καρποφοροῦντες ἐν τῇ καρδίᾳ τὸν φόβον καὶ τὴν ἐλπίδα εἰς τὸν Ἰησοῦν ἐν τῷ πνεύματι ἔχοντες.
σιτολόγον ἐπιμελῶς, τὴν ἀσφαλὴν φάσιν γνούς, μετένεγκον ἐξαυτῆς τὰ κτήνη εἰς τὴν πόλιν καὶ ἀναβαίνων ἀνένεγκον σαγὰς τρεῖς καὶ μανδάκας τρεῖς καὶ τὰ σφαιρώματα δύο καὶ τὴν σκάφην καὶ
μοι ὑπὲρ τοῦ κομονοπλαρίου σου εἰς Διὸς πόλιν καὶ οὐ πεπίστευκά σοι. ἀφ’ οὗ ἀνέβην, μετὰ Λονγίνου συνσκηνῶ. εἰς ἡμᾶς ὁ ἄνθρωπος πολεμεῖ, ὁ κομονοπλάρις σου, ψευδομαρτυρῶν. ἄσπασαι Κλήμην.
ν περὶ τοῦ κορασίου … φώνησον συ διὰ Διοδώρου … ατη μηνὸς ἀνέβη … λοιπὸν οὖν ὀφείλει πάλι … … ς πάλι πλήρη τὸν … οἶδας καὶ
δέ (de) is a post-positive particle in Greek, primarily used as a conjunction to connect clauses. It can express contrast (but, on the other hand) or continuation (and, also), and is often used to transition between ideas or to add emphasis. In the New Testament, it appears frequently in various contexts, such as contrasting statements or resuming interrupted discourse, with notable examples in Matthew and 2 Corinthians.
δέ (before vowels δ’; on the general neglect of the elision in NT, v. WH, App., 146; Tdf., Pr., 96),
post-positive conjunctive particle;
copulative, but, in the next place, and, now (Abbott, JG, 104): Mt 1:2ff., II Co 6:15, 16, II Pe 1:5-7; in repetition for emphasis, Ro 3:21, 22, 9:30, I Co 2:6, Ga 2:2, Phl 2:8; in transition to something new, Mt 1:18 2:19, Lk 13:1, Jo 7:14, Ac 6:1, Read the full entry →
δέ (related to δή, as μέν to μήν, ef. Klotz ad Devar. ii. 2 p. 355), a particle adversative, distinctive, disjunctive, but, moreover, (W.§ 53, 7 and 10, 2); it is much more freq. in the historical parts of the N. T. than in the other books, very rare in the Epp. of John and the Apocalypse. {On its general neglect of elision (when the next word begins with a vowel) cf. Tdf. Proleg. p. 96; WH. App. Ῥ 146; W.§5,1a.; B. p.10sq.] It is used ἘΠ ΟἹ δὲ univ. by way of opposition and distinction; it is added to statements opp. to a preceding statement: ἐὰν yap ἀφῆτε... ἐὰν δὲ μὴ ἀφῆτε, Mt. vi. 14 sq.; ἐὰν de ὁ ὀφθαλμὸς κτλ. Mt. vi. 23; ἐλεύσονται δὲ ἡμέραι, Mk. ii. 20; it opposes persons to persons or things previously mentioned or thought of, —either with strong emphasis: ἐγὼ δέ, Mt. v. 22, 28, 32, 34, 39,44; ἡμεῖς de, 1 Co. i. 23; 2 Co. x. 13; σὺ δέ, Mt. vi. 6; ὑμεῖς δέ, Mk. viii. 29; of δὲ…
Read the full entry →δεῖ. For the conjunctive, as in Mt 26%, cf. P Fay 109° (early i/A.D.) ἐάν σε δῇ (for δέῃ) τὸ εἱμάτιόν σου θεῖναι ἐνέχυρον. “even if you have to pawn your cloak” (Edd.). In P Tebt I. 585° (B.c. 111) we have ἐάν followed by the indicative— ἐὰν δεῖ σε συνπεσεῖν τῶι ᾿Ανικήτωι, σύνπεσαι, ‘if you must meet Anicetus, meet him” (Edd.): cf. Mayser G7. p. 325. Other examples of the verb are l’ Par 461® (B.C. 153) διὸ Kal ἡγούμενος δεῖν ἐπ᾿ ἄλλου μὲν μηθενὸς αὐτῶι διακριθῆναι» P Lille I. 267 (iii.B.c.) περὶ (corr. from πεερὶ) δὲ τούτου τοῦ μέρους δεήσει ἐπισχεῖν, P Tebt 11. 3414 (A.p. 140-1) δεήσι ἐπισταλῆναι εἰς δάνε[ι]α σπέρματα κατασπίο]ρᾶς KTA., “ΕἼ will be necessary to send on account of loans of seedcorn for the sowing,” etc., AécheZ 1001" © (Theran Doric —c. B.C. 200) no one may bring forward a proposal ὡς δεείσῃ διαλῦσαι τὸ κοινὸν εἰ τὰς θυσίας, P Flor II. 133" (A.D. 257) ἔδι μὲν ὑμᾶς μηδὲ…
Read the full entry →δέ (de) — then.
δέ,
but: adversative and copulative Particle,
I. answering to μέν (which see), τὴν νῦν μὲν Βοιωτίαν, πρότερον δὲ Καδμηίδα γῆν καλουμένην [Refs 5th c.BC+]
II. without preceding μέν,
II.1. adversative, expressing distinct opposition, αἰεί τοι τὰ κάκ᾽ ἐστὶ φίλα.. μαντεύεσθαι, ἐσθλὸν δ᾽ οὔτε τί πω εἶπας[Refs 5th c.BC+]; so in Prose, οὐκ ἐπὶ κακῷ, ἐλευθερώσει δέ.. [Refs 5th c.BC+]
II.2. copulative,
II.2. a in explanatory clauses, ξυνέβησαν.. τὰ μακρὰ τείχη ἑλεῖν (ἦν δὲ σταδίων μάλιστα ὀκτώ) [Refs 8th c.BC+]: when a substantive is followed by words in apposition, Ἀρισταγόρῃ τῷ Μιλησίῳ, δούλῳ δὲ ἡμετέρῳ [Refs 5th c.BC+]; so in answers, διπλᾶ λέγειν. —Answ. διπλᾶδ᾽ ὁρᾶν…
δέ
de
a primary particle (adversative or continuative); but, and,
etc.:--also, and, but, moreover, now (often unexpressed in English).
δέ
Cj.
but, on the other hand, and
δέ de 2x
a conjunctive particle, marking the superaddition of a clause, whether in opposition or in continuation, to what has preceded, and it may be variously rendered but, on the other hand, and, also, now, etc.; καὶ δέ, when there is a special superaddition in continuation, too, yea, etc. It sometimes is found at the commencement of the apodosis of a sentence, Acts 11:17. It serves also to mark the resumption of an interrupted discourse, 2 Cor. 2:10; Gal. 2:6
δέ but: conjunctive Particle, with adversative force: it commonly answers to μέν, and may often be rendered by while, whereas, on the other hand, v. μέν:— but μέν is often omitted, δέ being used merely to pass on from one thing to another; ὣς Ἀχιλεὺς θάμβησεν, θάμβησαν δὲ καὶ ἄλλοι Il.; etc.; κινεῖ κραδίην κινεῖ δὲ χόλον Eur.
δέ is often redundant,
to introduce the apodosis, where it may be rendered by then, yet, εἰ δέ κε μὴ δώωσιν, ἐγὼ δέ κεν αὐτὸς ἕλωμαι if they will not give it, then I will take it, Il.; so at in Lat., si tu oblitus es, at Dii meminerint Catull.
to resume after interruption caused by a parenthesis, where it may be rendered by I say, now, so then, Hdt.
POSITION of δέ: properly second, being often put between the Art. and Subst., the prep. and case.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
2,937 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,787 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
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
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
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 Ἰωσήφ (Iōsēph) refers to Joseph, a name associated with several figures in the Bible. It includes Joseph, the son of Jacob; Joseph, the husband of Mary; and Joseph of Arimathea, among others. The entries note various genealogical connections and roles, with references in the New Testament such as Matthew 1:16 and John 4:5. There is no significant disagreement among the lexicons regarding its meaning.
Ἰωσήφ, indecl., (in Joseph. ie g.c. Ap. 1, 14, 16; 32, 3; 33, 5] ᾿Ιώσηπος)», 6, (FO, fr. 0) to add, Gen. xxx. 23 sq. [ef. B. D. 8. v. Joseph]), Joseph ; 1. the patriarch, the eleventh son of Jacob: Jn. iv. 5; Acts vii. 9,13 sq. 18; Heb. xi. 21 sq.; φυλὴ Ἰωσήφ, i. 6. the tribe of Ephraim, Rev. vii. 8. 2. the son of Jonan [or Jonam], one of Christ’s ancestors: Lk. iii. 30. 3. the son of Judah [or Judas; better Joda] another ancestor of Jesus: Lk. iii. 26 (where Lmrg. T Tr WH Ἰωσήχ; 6. V-)- 4. the son of Mattathias, another of the same: Lk. iii. 24. 5. the husband of Mary, the mother οὗ Jesus: Mt. i. 16, 18-20, 24; 11. 18,19; Lk.i, 27; ii. 4,10, 38 RL,43RGLmrg.; iii. 23; iv. 22; Jo i. 45 (46); vi. 42. 6. an own brother of our Lord: Mt. xiii. 55 LT Tr WH (for R ἃ Ἰωσῆς [q. v. 2]). 1 Joseph of Arimathea, a member of the Sanhedrin, who favored Jesus: Mt. xxvii. 57, 59; Mk. xv. 43, 45; Lk.…
Read the full entry →Ἰωσήφ (Iōsēph) — Joseph.
Ἰωσήφ indecl.
(FlJ, Ἰώσηπος, -ου), ὁ (Heb. יוֹסֵף),
Joseph;
1. the Son of Jacob: Jhn.4:5, Act.7:9, 13-14 7:18, Heb.11:21-22, Rev.7:8.
2. In the genealogy of our Lord,
Ἰωσήφ
Ioseph
of Hebrew origin (3130); Joseph, the name of seven
Israelites:--Joseph.
see HEBREW for 03130
Ἰωσήφ, ὁ
Prop.n.
Joseph
Ἰωσήφ Iōsēph 35x
Joseph, pr. name, indecl. (1) Joseph, son of Jacob, Jn. 4:5. (2) Joseph, son of Jonan, Lk. 3:30. (3) Joseph, son of Judas, Lk. 3:26. (4) Joseph, son of Mattathias, Lk. 3:24. (5) Joseph, the husband of Mary, Mt. 1:16. (6) Joseph of Arimathea, Mt. 27:57. (7) Joseph Barsabas, Acts 1:23. (8) Joseph Barnabas, Acts 4:36
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
Joseph
Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, “God hath taken away [Heb. ‘asaph] my reproach.” “The Lord shall add [Heb. yoseph] to me another son” (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. “Now Israel loved Joseph more than all his children, because he was the son of his old age,” and he “made him a long garment with sleeves” (Gen. 37:3, R.V. marg.), i.e., a garment long and full, such as was worn by the children of nobles. This seems to be the correct rendering of the words. The phrase, however, may also be…
(increase). The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into…
1. The son of Jacob and his beloved Rachel, born in Mesopotamia, Ge 30:22-24, B. C. 1747. He is memorable for the wonderful providence of God, which raised him from a prison to be the grandvizier of Egypt, and made him the honored means of saving countless human lives. His history is one of the most pleasing and instructive in the Bible; and is related in language inimitably natural, simple, and touching. It is too beautiful for abridgment, and too familiar to need rehearsal. It throws much light on the superintending providence of God, as embracing all things, great and small in the perpetual unfolding of his universal plan. No narrative in the Bible more strikingly illustrates the protective and elevating power of the fear of God, and its especial value for the young. To behold this lovely image of filial piety and unwavering…
increase; addition
36 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 36 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 180 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.
διὸ καὶ ἐξαίρετον δίδωσι τῷ Ἰωσὴφ τὰ Σίκιμα ὁ Ἰακώβ (Gen.
καὶ ἐν ἄλλῃ προφητείᾳ λέγει φανερώτερον ὁ Ἰακὼβ πρὸς Ἰωσὴφ τὸν υἱὸν αὐτοῦ, λέγων: Ἰδού, οὐκ ἐστέρησέν με κύριος τοῦ προσώπου σου: προσάγαγέ μοι τοὺς υἱούς σου, ἵνα εὐλογήσω αὐτούς.
ζῆλος ἐποίησεν Ἰωσὴφ μέχρι θανάτου διωχθῆναι καὶ μέχρι δουλείας εἰσελθεῖν.
Ἑρμοῦ πόλεως … … … τοῦτο … … νων … … πρωτ … … Ἰωσῆφ καὶ ἀπὸ … … οκεπ … … θίας ἐπέτυχε … ριμην ποι … Ἡρακλάμμωνος
τῷ αἰδεσίμῳ πολιτευομένῳ τῆς λαμπρᾶς καὶ λαμπροτάτης Ὀξυρυγχιτῶν πόλεως φροντίζοντι τῆς θειοτάτης οἰκίας καὶ Ἰωσὴφ προνοητῇ Αὐρήλιοι Κρόνιος καὶ Παῦλος ἀμφότεροι ἀπὸ ἐποικίου Ὀλυμπιάδος τῆς αὐτῆς θειοτάτης οἰκίας γεωργοὶ
τῶν λαμπροτάτων, Θὼθ κζ. Φλάουϊος Κωνστάντιος ἀναφερόμενος εἰς τὸν ἀριθμὸν τῶν γενναιοτάτων Τρανστιγριτανῶν υἱὸς Ἰωσὴφ ἀπὸ τῆς Ὀξυρυγχιτῶν πόλεως Αὐρηλίοις … άμμωνι … … καὶ Ἄννᾳ θυγατρὶ Ἀχιλλέως ἀπὸ
The Greek word ἀπό (transliterated as apo) is a preposition meaning 'from' or 'away from,' typically used with the genitive case. It covers a wide range of meanings, including separation, origin, and partitive sense, as well as indicating distance in time or place. In the New Testament, it appears in various contexts, such as indicating motion from a place or the source of something. The entries do not show significant disagreement.
ἀπό (on the freq. neglect of elision bef. vowels, v. Tdf., Pr., 94, WH, App., 146),
prep. c. gen. (WM, 462 ff.; on its relation to ἐκ, παρά, ὑπό, WM, 456 f.),
[in LXX for מִן, בְּ, לְ;]
from (i.e. from the exterior).
Of separation and cessation;
of motion from a place: Mt 5:29, 30 7:23, Lk 5:2 22:41, al.;
in partitive sense (M, Pr., 72, 102, 245; MM, s.v.; Bl., § 40, 2), Mt 9:16 27:21, Jo 21:10, Ac 5:2, al.; also after verbs of eating, etc.;
of alienation (cl. gen. of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Ro 9:3; ἀποθνήσκειν ἀ.,
ἀπό, [fr. Hom. down], preposition with the Genitive, (Lat. a, ab, abs, Germ. von, ab, weg, [ef. Eng. of, off ]), Jrom, signifying now Separation, now Origin. On its use in the N. T., in which the influence of the Hebr. 1 is traceable, cf. W. 364 sy. (342), 369 (346) sqq.; B. 321 (276) sqq. [On the neglect of elision before words beginning with a vowel see Τὰ Proleg. p. 94; cf. W. § 5,1a.; B. p.10sq.; WH. App. p. 146.] In order to avoid repetition we forbear to cite all the examples, but refer the reader to the several verbs followed by this preposition. ἀπό, then, is used I. of Separation; and 1. of local separation, after verbs of motion fr. a place, (of departing, fleeing, removing, expelling, throwing, etc., see αἴρω, ἀπέρχομαι, ἀποτινάσσω, ἀποχωρέω, ἀφίστημι, φεύγω. etc.) : ἀπεσπάσθη ἀπ᾽ αὐτῶν, Lk. xxii.41; βάλε ἀπὸ σοῦ. Mt. ν. 29 sq.3 ἐκβάλω τὸ κάρφος ἀπὸ [LT Tr WH ἐκ] τοῦ…
Read the full entry →ἀπό. In this and the other prepositions cf very wide and general use we have not pretended to any fullness: they would afford abundant material for a fair-sized treatise. We only notice such special uses as we have remarked in our reading, and have therefore passed over most of the common and obvious uses. On ἀπό there are some illustrations in Prodeg. which may be recalled with some additions. There is the partitive use (pp. 102, 245), still current in MGr: so P Petr III. 11%° (B.c. 234) ddeloO[w] ἀπὸ τῶν ὑπαρχόντων μοι [σ]ωμάτων [ἐλ]εύθερα A. kal’A., 2d. 11. τα (1)> (= Selections p- 7) (iii/B.c.) ἀπὸ τούτου τὸ μὲν ἥμυσυ . . . τὸ δὲ λοιπόν κτλ. P Tebt II. 209013 (c. a.D. 50) ἀπολυσίμ[ο]υ ἀπὸ av8[pav πεντή]κοντα ‘one of the 50 exempted persons” (Edd.), P Iand 8° (ii/A.p.) διεπεμψάμην cor. . ἀϊπὸ τοῦ οἸΐνου Κ νίδια τρία, etc. To Kuhring’s scanty exx. (p. 37) for ἀπό of agent (cf. Proleg.…
Read the full entry →ἀπό (apo) — away from.
ἀπό,
Aeolic dialect, Thess., [Refs 7th c.BC+], etc.:—preposition usually with Gen. but see below [Refs 5th c.BC+] (Cf. Sanskrit
__A ápa, Latin ab, Umbr. ap-ehtre 'ab extra', Gothic af, O[Refs 5th c.BC+] af, cef, of, etc.) Orig. sense, from. [ᾰπο?~X: where ἀπο ¯ is found in Epic dialect before see or liquids (as ἀπὸ ἕθεν[Refs 8th c.BC+] was sometimes written in later texts,[Refs] — ᾱ for the sake of meter in _Epic dialect_ compounds, such as ἀπονέεσθαι.]
__A.I OF PLACE, the earliest, and in [Refs 8th c.BC+]
__A.I.1 of Motion, from, away from, ἐσσεύοντο νεῶν ἄπο καὶ κλισιάων[Refs 8th c.BC+]; pleonastic, ἀ. Τροίηθεν[LXX+8th c.BC+]; also ἀπ᾽ αἰῶνος νέος ὤλεο, implying departure from life, [Refs]; opposed to ἐξ, of relatively superficial motion, λαμβάνομεν οὔτε ἐκ τῆς γῆς οὐδέν, οὔτ᾽ ἀπὸ τῶν οἰκιῶν[Refs 5th c.BC+]; similarly…
ἀπό
apo
a primary particle; "off," i.e. away (from something near), in various
senses (of place, time, or relation; literal or figurative):--(X
here-)after, ago, at, because of, before, by (the space of), for(-th),
from, in, (out) of, off, (up-)on(-ce), since, with. In composition (as
a prefix) it usually denotes separation, departure, cessation,
completion, reversal, etc.
ἀπό
Prep.
from, away from
ἀπό apo 646x
pr. forth, from, away from; hence, it variously signifies departure; distance of time or place; avoidance; riddance; derivation from a quarter, source, or material; origination from agency or instrumentality
ἀπό from, away from. c. gen.
prep. c. gen. = Lat. ab, from.
OF PLACE:
of Motion, from, away from, Hom., etc.; of warriors fighting from chariots, Hom.
of Position, away from, far from, apart from, ἀπὸ ἧς ἀλόχοιο Il.; ἀπ᾽ ὀφθαλμῶν far from sight, id. Il.; ἀπὸ θαλάσσης Thuc., etc.
of the mind, ἀπὸ θυμοῦ away from, i. e. alien from, my heart, Il.; οὐκ ἀπὸ τρόπου not without reason, Plat.; οὐκ ἀπὸ πράγματος Dem.
in partitive sense, αἶσ᾽ ἀπὸ ληΐδος a part from the booty, a share of it, Od.
OF TIME, from, after, ἀπὸ δείπνου after supper, Il.; ἀπὸ δείπνου γενέσθαι to have done supper, Hdt., etc.; ἀφ᾽ οὗ (sc. χρόνου), Lat. ex quo, id. Hdt., etc.
OF ORIGIN, CAUSE, etc.:
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
677 occurrences in the New Testament, rendered 23 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 647 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
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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
Every reference is on the Strong's page.
ὅθεν οὐκ ἀπὸ σκοποῦ καὶ τὴν γένεσιν ἀνέγραψεν αὐτοῦ μάλα σεμνῶς θεολογήσας.
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος αὐτοῖς καὶ τοῖς ἀδελφοῖς παστοφορίου ὠκοδομημένου καὶ δεδοκωμένου καὶ τεθυρωμένου ἐν τῷ
ἔτους κϛ Μεσορὴι κη. ἀπέδοτο Πετεῆσις Πατῆτος Πελαίαι Εὐνόου τὴν ὑπάρχουσαν αὐτῶι ἐν τῶι ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSF — Article · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
T-GSF Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The word Γαλιλαία (i.e., *Galilaia*) refers to Galilee, a northern region of Palestine during New Testament times. It is derived from Hebrew, meaning 'the circle' or 'district.' The term appears in several verses, including Matthew 4:15 and Matthew 15:29, where it is associated with both the region and the Sea of Galilee.
Γαλιλαία
Galilaia
of Hebrew origin (1551); Galiloea (i.e. the heathen circle), a region
of Palestine:--Galilee.
see HEBREW for 01551
Γαλιλαία, ας, ἡ
n.f.
Galilee
Γαλιλαία Galilaia 61x
Galilee, a district of Palestine north of Samaria, Mt. 4:15
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
gal'-i-le (ha-galil, hagelilah, literally, "the circuit" or "district"; he Galilaia):
1. Galilee of the Nations:
Kedesh, the city of refuge, is described as lying in Galilee, in Mt. Naphtali (Jos 20:7; compare Jos 21:32). The name seems originally to have referred to the territory of Naphtali. Joshua's victorious campaign in the north (Jos 11), and, subsequently, the triumph of the northern tribes under Deborah and Barak (Jud 4 f) gave Israel supremacy; yet the tribe of Naphtali was not able to drive out all the former inhabitants of the land (Jud 1:33). In the time of Solomon the name applied to a much wider region, including the territory of Asher. In this land lay the cities given by Solomon to Hiram (
Galilee
Circuit. Solomon rewarded Hiram for certain services rendered him by the gift of an upland plain among the mountains of Naphtali. Hiram was dissatisfied with the gift, and called it “the land of Cabul” (q.v.). The Jews called it Galil. It continued long to be occupied by the original inhabitants, and hence came to be called “Galilee of the Gentiles” (Matt. 4:15), and also “Upper Galilee,” to distinguish it from the extensive addition afterwards made to it toward the south, which was usually called “Lower Galilee.” In the time of our Lord, Galilee embraced more than one-third of Western Palestine, extending “from Dan on the north, at the base of Mount Hermon, to the ridges of Carmel and Gilboa on the south, and from the Jordan valley on the east away across the splendid plains of Jezreel and Acre to the shores of the…
(circuit). This name, which in the Roman age was applied to a large province, seems to have been originally confined to a little "circuit" of country round Kedesh-Naphtali, in which were situated the twenty towns given by Solomon to Hiram king of Tyre as payment for his work in conveying timber from Lebanon to Jerusalem. (Joshua 20:7; 1 Kings 9:11) In the time of our Lord all Palestine was divided into three provinces, Judea, Samaria and Galilee. (Luke 17:11; Acts 9:31) Joseph. B.J. iii. 3. The latter included the whole northern section of the country, including the ancient territories of Issachar, Zebulun, Asher and Naphtali. On the west it was bounded by the territory of…
In the time of Christ, included all the northern part of Palestine lying west of the Jordan and north of Samaria. Before the exile the name seems to have been applied only to a small tract bordering on the northern limits, 1Ki 9:11. Galilee, in the time of Christ, was divided into Upper and Lower, the former lying north of the territory of the tribe of Zebulun, and abounding in mountains; the latter being more level and fertile, and very populous; the whole comprehending the four tribes of Issachar, Zebulun, Naphtali, and Asher. Lower Galilee is aid to have contained four hundred and four towns and villages, of which Josephus mentions Tiberias, Sepphoris, and Gabara, as the principal; though Capernaum and Nazareth are the most frequently mentioned in the New Testament, Mr 1:9
62 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 61 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
τὸν μέγιστον καὶ εὐτυχέστατον ἐν ἀνθρώποις κλῆρον ἐχαρίσω μοι, βασιλείαν, πάλαι μὲν μιᾶς χώρας, αὖθις δὲ καὶ ἑτέρας μείζονος, τὴν Τραχωνῖτιν λεγομένην καὶ τὴν Γαλιλαίαν συνάψας·
τοῦ δὲ περὶ τῆς τῶν Ἑβραίων ἀρετῆς λόγου πολλοῦ φοιτῶντος εἰς τοὺς περιοίκους κατάπληξις εἶχε τοὺς ἀκούοντας τὸ τῶν ἀπολωλότων πλῆθος καὶ στρατεύουσιν ἐπʼ αὐτοὺς οἱ περὶ Λίβανον ὄρος βασιλεῖς ὄντες Χαναναῖοι καὶ οἱ ἐν τοῖς πεδίοις τῶν Χαναναίων…
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
933 occurrences in the New Testament, rendered 26 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 913 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.
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-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
toun: This word is used to represent a number of different Hob terms in the Old Testament.
(1) When any explanatory word or attendant circumstances show that a "city" was unwalled, and sometimes in the contrary case (1Sa 23:7), the Hebrew `ir is translated "town" by the King James Version, and the Revised Version (British and American) generally agrees with it (De 3:5; 1Sa 27:5; Es 9:19).
(2) Both the King James Version and the Revised Version (British and American) translate chawwoth by "towns" (Nu 32:41; Jos 13:30; 1Ki…
→ See CITY
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
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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
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
The Greek word Ναζαρά (transliterated as *Nazara*) refers to Nazareth, a town in Galilee. It appears in various forms, including *Nazaret* and *Nazareth*, and is mentioned multiple times in the New Testament. The lexicons indicate some uncertainty about its Semitic origins and spelling variations, but they consistently identify it as a proper noun without declension.
Ναζαρέτ [(so Ree." everywhere; Lehm. also in Mk. 1.9; Lk.ii. 39,51; iv.16; Jn.i.45 (46) sq.; Tdf. in Mk. Gramm. Untersuch. p. 140]; add, W. p. 44; [B. 19 (17)]; Ewald, Gesch. des Volkes Israel ed. 3 p. 119 note), -€ws, 6, Moses, (Itala and Vulg. Moyses), the famous leader and legislator of the Israelites in their migration from Egypt to Palestine. As respects its declension, everywhere in the N. T. the gen. ends in -έως (as if from the nominative Μωῦσεύς), in Sept. -7, as Num. iv. 41, 45, 49, ete. dat. -7 (as in Sept., οἵ. Ex. v. 20; xii. 28; xxiv. 1; Lev. viii. 21, etc.) and -et (for the Mss. and accordingly the editors vary between the two [but TWH - only in Acts vii. 44 (influenced by the Sept. ?), Trin Acts l. ο. and Mk. ix. 4, 5,; L in Acts l. c. and Ro. ix. 15 txt.; see Tdf. Proleg. p. 119; WH. App. p. 1587), Mt. xvii. 4; Mk. ix. 4; Jn. v. 46; ix. 29; Acts vii. 44; Ro. ix. 15; 2…
Read the full entry →Ναζαρέτ. On the form of this proper noun see Burkitt Syrtac Forms, pp. 16, 28f., and cf. 77S xiv. p. 475 f., Moulton Gy. ii. p- 107 f.
Ναζαρά Ναζαρέτ Ναζαρέθ
Nazareth
or Nazaret nad-zar-et'; of uncertain derivation; Nazareth or Nazaret,
a place in Palestine:--Nazareth.
Ναζαρέτ, ἡ
Prop.n.
Nazareth
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
naz'-a-reth (Nazaret, Nazareth, and other forms):
1. Notice Confined to the New Testament:
A town in Galilee, the home of Joseph. and the Virgin Mary, and for about 30 years the scene of the Saviour's life (Mt 2:23; Mr 1:9; Lu 2:39,51; 4:16, etc.). He was therefore called Jesus of Nazareth, although His birthplace was Bethlehem; and those who became His disciples were known as Nazarenes. This is the name, with slight modification, used to this day by Moslems for Christians, Nacara--the singular being Nacrany.
The town is not named in the Old Testament, although the presence of a spring and the convenience of the site make it probable that the place was occupied in old times. Quaresimus learned that the ancient name was Medina…
Nazareth
Separated, generally supposed to be the Greek form of the Hebrew netser, a “shoot” or “sprout.” Some, however, think that the name of the city must be connected with the name of the hill behind it, from which one of the finest prospects in Palestine is obtained, and accordingly they derive it from the Hebrew notserah, i.e., one guarding or watching, thus designating the hill which overlooks and thus guards an extensive region.
This city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Luke 2:39), and here the angel announced to the Virgin the birth of the Messiah (1:26-28). Here Jesus grew up from his infancy to manhood (4:16); and here he began his public ministry in the synagogue (Matt. 13:54), at which the people were so offended that…
(the guarded one) the ordinary residence of our Saviour, is not mentioned in the Old Testament, but occurs first in (Matthew 2:23) It derives its celebrity from its connection with the history of Christ, and in that respect has a hold on the imagination and feelings of men which it shares only with Jerusalem and Bethlehem. It is situated among the hills which constitute the south ridges of Lebanon,just before they sink down into the plain of Esdraelon, (Mr. Merrill, in "Galilee in the Time of Christ" (1881), represents Nazareth in Christ’s time as a city (so always called in the New Testament) of 15,000 to 20,000 inhabitants, of some importance and considerable antiquity, and not so insignificant and mean as has been represented. --ED.) Of the identification of the ancient site there can be no doubt. The name of the present village…
A city of lower Galilee, about seventy miles north of Jerusalem, in the territory of the tribe of Zebulun. It was situated on the side of a hill overlooking a rich and beautiful valley, surrounded by hills, with a narrow outlet towards the south. At the mouth of this ravine the monks profess to show the place where the men of the city were about to cast Jesus from the precipice, Lu 4:29. Nazareth is about six miles west north west of Mount Tabor, and nearly half way form the Jordan to the Mediterranean. It is said in the New Testament to be "the city of Jesus," because it was the place of his usual residence during the first thirty years of his life, Mt 2:23 Lu 1:26 2:51 4:16. He visited it during his public ministry, but did…
12 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 12 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
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASF — Article · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
T-ASF Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Feminine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word Ἰουδαία (Ioudaia) refers to Judea, a region in Palestine named after the tribe of Judah. It encompasses both a narrower definition as the southern part of Palestine and a broader sense that includes all of Palestine. The New Testament frequently references Judea, often distinguishing it from neighboring regions like Samaria and Galilee.
Ἰουδαία, -ας, ἡ, v.s. Ἰουδαῖος.
᾿Ιουδαία, -as, ἡ [cf. W. § 18, 5 a.], (sc. γῆ, which is added In. iii. 22, or χώρα, Mk.i.5; fr. the adj. Ἰουδαῖος, q. v-), Judea (Hebr. 71337*) ; inthe O. T. a region of Palestine, named after the tribe of Judah, which inhabited it: Judg. xvii. 7-9; Ruthi.1sq.; 2S. ii. 1,ete. Its boundaries are laid down in Josh. xv. 1 sqq. After the time of David, when the kingdom had been rent asunder, the name was given to the kingdom of Judah, to which were reckoned, besides the tribes of Judah and Benjamin, certain cities of the tribes of Dan and Simeon, together with the metropolis of Jerusalem: 1 K. xiv. 21, 29; xv. 7, ete. In the N.T. the name is given 1. in a narrower sense, to the southern part of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Perea, Idumea (Mk. iii. 8): Mt. ii. 1, 5,22; iii. 5; 1v.25; xxiv. 16; Mk. iil. 7; xiii. 14; Lk.…
Read the full entry →Ἰουδαία (Ioudaia) — Judea.
Ἰουδαῖος, ὁ,
a Jewish man: Ἰουδαία, a Jewish woman; ἡ Ἰουδαία (i.e. γῆ) “Judaea”: —Ἰουδα-ϊκός, ή, όν, “Jewish”, [LXX] adverb -κῶς [NT+1st c.AD+]
Ἰουδαία
Ioudaia
feminine of 2453 (with 1093 implied); the Judaean land (i.e. Judaea),
a region of Palestine:--Judaea.
see GREEK for 2453
see GREEK for 1093
Ἰουδαία, ας, ἡ
n.f.
Judea
Ἰουδαία Ioudaia 44x
Judea, the southern party of the country, below Samaria, Mt. 2:1, 5, 22; 3:1; meton. the inhabitants of Judea
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
joo-de'-a: In Ezr 5:8 for "Judah"; thus the Revised Version (British and American). In the New Testament the form is JUDAEA (which see).
Judea
After the Captivity this name was applied to the whole of the country west of the Jordan (Hag. 1:1, 14; 2:2). But under the Romans, in the time of Christ, it denoted the southernmost of the three divisions of Palestine (Matt. 2:1, 5; 3:1; 4:25), although it was also sometimes used for Palestine generally (Acts 28:21).
The province of Judea, as distinguished from Galilee and Samaria, included the territories of the tribes of Judah, Benjamin, Dan, Simeon, and part of Ephraim. Under the Romans it was a part of the province of Syria, and was governed by a procurator.
Or land of the Jews, a name sometimes given to the southern part of the Holy Land; and sometimes, especially by foreigners, to the whole country. In the general division of Canaan among the tribes, the southeast part fell to the lot of the tribe of Judah. With the increasing ascendency of that tribe the name of Judah covered a more extended territory, 2Sa 5:5; and after the secession of the ten tribes, the kingdom of Judah included the territory of the tribes of Judah and Benjamin, with a part of that of Simeon and Dan. Judah thus occupied all the southern portion of Palestine, while the northern part was called Galilee, and the middle Samaria. After the captivity, as most of those who returned were of the kingdom of Judah, the name Judah, or Judea, was applied generally to the whole of Palestine,
44 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 44 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 33 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 δὴ τοιοῦτος ζῆλον καὶ πόθον λαβὼν τῆς νομοθεσίας ἡμῶν εἰς Ἑλλάδα γλῶτταν τὴν Χαλδαϊκὴν μεθαρμόζεσθαι διενοεῖτο καὶ πρέσβεις εὐθὺς ἐξέπεμπε πρὸς τὸν τῆς Ἰουδαίας ἀρχιερέα καὶ βασιλέα—ὁ γὰρ αὐτὸς ἦν—τό τε βούλημα δηλῶν καὶ προτρέπων ἀριστίνδην…
ὅπως Ἅβραμος ὁ πρόγονος ἡμῶν ἐξελθὼν ἐκ τῆς Χαλδαίων γῆς κατέσχε τὴν τότε μὲν Χαναναίαν νῦν δὲ Ἰουδαίαν λεγομένην.
r τοῖς τὸ λη ἔτος ἄρχουσι παρὰ Βερενίκης τῆς Ἀρχαγάθου Ἰουδαίας τῶν ἐξ Ἀφροδίτης πόλεως. τοῦ λζ ἔτους Φαμενὼθ Δημήτριος Φιλώτου Ἰουδαῖος τῶν καταγινομένων ἐν
ους χιτῶνας δέκα ἐννέα, γίνονται ιθ, καὶ εἰς στρατιωτικὰς χρείας τῶν ἐν τῇ Ἰουδαίᾳ στρατευομένων παλλίολα λευκὰ πέντε, γίνεται ε. ιγ ἔτους Αὐτοκράτορος Καίσαρος Τραιανοῦ Ἁδριανοῦ Σεβαστοῦ, Χοίακ
θυγατέρα αὐτοῦ παρθένον Ἰούδατι υἱῷ Ἀνανίου Σωμαλα καλουμένῳ Κίμβερι, ἀμφότεροι ἀπὸ κώμης Ἐνγαδῶν τῆς Ἰουδαίας ἐνθάδε καταμένοντες, εἶναι τὴν Σελαμψιώνην Ἰούδατι Κίμβερι γυναῖκα γαμετὴν πρὸς γάμου κοινωνίαν κατὰ τοὺς
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
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-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
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
The Greek word Δαυίδ refers to David, the King of Israel. It is indeclinable and appears in various contexts in the New Testament, including references to his lineage and titles such as the Messiah. The spelling variations noted include Δανείδ and Δαβίδ. Notably, Abbott-Smith and Liddell-Scott-Jones provide similar references, while Mounce mentions its frequency of 59 times.
Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד),
David, King of Israel: Mt 1:6; 12:3, et al.; σκηνὴ Δ., Ac 15:16; κλεὶς Δ., Re 3:7; θρόνος Δ., Lk 1:32; ῥίζα Δ., Re 5:5; βασιλεία Δ., Mk 11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., v. Dalman, Words, 317), Mt 1:1 9:27, et al.; ἐν Δ., i.e. the Psalter, He 4:7
Δαυείδ. On the spelling of this name see J. H. Moulton Grammar of NT Greek 11. ὃ 45, and cf. below s.v. Σιλονανός.
Δαυείδ, Δαυίδ, Δαβίδ (Daueid, Dauid, Dabid) — David.
Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד),
David, King of Israel: Mat.1:6; 12:3, and al.; σκηνὴ Δ., Act.15:16; κλεὶς Δ., Rev.3:7; θρόνος Δ., Luk.1:32; ῥίζα Δ., Rev.5:5; βασιλεία Δ., Mrk.11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., see Dalman, Words, 317), Mat.1:1 9:27, and al.; ἐν Δ., i.e. the Psalter, Read the full entry →
Δαυίδ
Dabid
of Hebrew origin (1732); Dabid (i.e. David), the Israelite
king:--David.
see HEBREW for 01732
Δαυίδ, ὁ
Prop.n.
David
Δαυίδ Dauid 59x
also spelled Δανείδ and Δαβίδ, David, pr. name, indecl., Mt. 1:6; Lk. 1:27; Acts 2:29; Rom. 1:3; 2 Tim. 2:28
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
59 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 59 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 280 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.
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
διὰ ζῆλος Δαυεὶδ φθόνον ἔσχεν οὐ μόνον ὑπὸ τῶν ἀλλοφύλων, ἀλλὰ καὶ ὑπὸ Σαοὺλ βασιλέως Ἰσραὴλ ἐδιώχθη.
πρῶτον περὶ τοῦ ποτηρίου: Εὐχαριστοῦμέν σοι, πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλου Δαυεὶδ τοῦ παιδός σου, ἦς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου: σοὶ ἡ δόξα εἰς τοὺς αἰῶνας.
Ἀνθεμίου τῶν αἰωνίων Αὐγούστων ἑκουσίως καὶ αὐθαιρέτως ἐγγυᾶσθαι καὶ ἀναδεδέχθαι μονῆς καὶ ἐμφανείας Αὐρήλιον Δαυεὶδ Σιφίου ἀπὸ τῆς αὐτῆς κώμης ἐπὶ τὸ αὐτὸν παραμεῖναι τῇ κώμῃ καὶ ἀποκρίνασθαι ὑπὲρ
τὸ πεντακούκιν τοῦ υἱοῦ Δαῦιδ λίτραι ιδ οὐγκίαι γ γράμματα ιζ
ὑπατείας Φλαυίου Σενάτορος τοῦ λαμπροτάτου Τῦβι γ ὀγδόης ἰνδικτίονος. Αὐρήλιος Δαυεὶδ υἱὸς Βίκτορος Κωσταντίου ἀπὸ πρωτοκωμητῶν κώμης Ἀφροδίτης τοῦ Ἀνταιοπολίτου νομοῦ ἑξῆς ὑπογράφων Αὐρηλίῳ Ἀπολλῶτι
The Greek word ὅστις (i.e., *hostis*) is a relative pronoun meaning 'whoever' or 'whosoever.' It is used in the New Testament primarily in general statements and relative sentences, often indicating an indefinite person or thing. The word is built from the components for 'who' and 'any.' Notably, there is some distinction in usage between ὅστις and its simpler form ὅς, particularly in the writings of Paul compared to Luke.
ὅστις, ἥτις, ὅ τι (also written ὅ, τι and ὅτι; v. LS, s.v.; WH, § 411; Tdf., Pr., 111), in NT scarcely ever except in nom. (M, Pr., 91), the only instance of the oblique cases being found in ἕως ὅτου (v.s. ἕως), relative of indef. reference (related to simple ὅς as Lat. quisquis to qui),
whoever, anyone who;
of an indef. person or thing: in general statements, Mt 5:39, 41 13:12, and freq., Lk 14:27, Ga 5:4, al.; in relative sentences, Mt 7:26, Lk 15:7, Phl 3:7, al.; πᾶς ὅ., c. indic., Mt 7:24 10:32; ὅ ἄν (ἐάν), c. subjc.,
ὅστις, ἥτις, ὅ,τι (separated by a hypodiastole [comma], to distinguish it from ὅτε; but L T Tr write 6 τι, without a hypodiastole [ef. Td. Proleg. p. 111], leaving a little space between 6 and τι; [WH ὅτι]; cf. W. 46 (45 sq.); [Lipsius, Gramm. Untersuch. p. 118 sq.; WH. Intr. § 4117), gen. οὕτινος (but of the oblique cases only the acc. neut. ὅ,τι and the gen. ὅτου, in the phrase ἕως ὅτου, are found in the N. T.), [fr. Hom. down], comp. of és and tis, hence prop. any one who; i.e. 1. whoever, every one who: ὅστις simply, in the sing. chiefly at the beginning of a sentence in general propositions, esp. in Matt. ; w. an indic. pres., Mt. xiii. 12 (twice); Mk. viii. 34 (where L Tr WH εἴ τις); Lk. xiv. 27; neut. Mt. xviii. 28 Rec.; w. a fut., Mt. v. 39 [RG Trmrg.], 41; xxiii. 12, ete.; Jas. ii. 10 RG; plur. οἵτινες, whosoever (all those who): w. indic. pres., Mk. iv. 20; Lk. viii. 15; Gal.…
Read the full entry →ὅστις. The classical distinction between ὅστις and ὅς which in the NT is maintained on the whole in Paul, but not in Luke (nor in the LXX, Thackeray ΟἿ". i. p. 192), has worn very thin in the papyri. Thus with Mt 2753 a/. we may compare i P Oxy I. 1104 (an invitation to dinner—ii/a.D.) αὔριον, ἥτις
ὅστις (hostis, hētis) — who/which.
ὅστις, ἥτις, ὅ τι
(sometimes written ὅ, τι to distinct it from ὅτι, that): [Refs 8th c.BC+] has also the masculine collateral form ὅτις [Refs 8th c.BC+] and Ionic dialect and [Refs 4th c.AD+] and the neuter ὅττι [Refs 8th c.BC+]—In some forms only the second part is inflected, i.e. genitive ὅτου [Refs 5th c.BC+], Epic dialect ὅττεο [Refs 8th c.BC+][same place], contraction ὅττευ [Refs 8th c.BC+]; perhaps also in Ionic dialect, [Refs 5th c.BC+]; Epic dialect ὅτεῳ [Refs 8th c.BC+], and as disyllable, [Refs 8th c.BC+]; Epic dialect accusative ὅτινα [Refs 8th c.BC+]; Delph. dative ὅτινι [Refs 3rd c.BC+]; neuter ὅτινα [Refs 8th c.BC+], Attic dialect ὅτων [Refs 8th c.BC+], Attic dialect ὅτοισι [Refs 8th c.BC+], Aeolic dialect ὄττινας [Refs 7th c.BC+]: of the forms with double inflexion [Refs 8th c.BC+]; ᾧτινι first in [Refs 8th c.BC+]…
Read the full entry →ὅστις
hostis
hetis hay'-tis, and the neuter
ho,ti hot'-ee
from 3739 and 5100; which some, i.e. any that; also (definite) which
same:--X and (they), (such) as, (they) that, in that they,
what(-soever), whereas ye, (they) which, who(-soever). Compare 3754.
see GREEK for 3739
see GREEK for 5100
see GREEK for 3754
ὅστις, ἥτις, ὅτι
Rel.pr.
whosoever, whichsoever, whatsoever
ὅστις any one who, anything which, i. e. whosoever, whichsoever, differing from ὅς, as Lat. quisquis, from qui, Hom., etc.; ὅντινα κιχείη whomsoever he caught, Il.; ὅτις κ ἐπίορκον ὀμόσσῃ whoso forswears himself, id. Il., etc.: —ἔστιν ὅστις, Lat. est qui, often with a negat., οὐκ ἔστιν ὅτῳ μείζονα μοῖραν νείμαιμ᾽ there is no one to whom I would give more, Aesch., etc.: —οὐδὲν ὅ τι οὐ everything, Hdt.
hardly different from ὅς, who, βωμόν, ὅστις νῦν ἔξω τῆς πόλεώς ἐστι the altar, which . . , Thuc.
in indirect questions, ξεῖνος ὅδ᾽, οὐκ οἶδ᾽ ὅστις Od.:—in dialogue, when the person questioned repeats the question asked by τίς, as οὗτος τί ποιεῖς; Answ. ὅ τι ποιῶ; [you ask] what I'm doing?…
Read the full entry →Rel-NSF — Relative pronoun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
R-NSF Part of Speech: Relative pronoun Case: Nominative Number: Singular Gender: Feminine
145 occurrences in the New Testament, rendered 13 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.
εἰ γοῦν οἱ ἀπὸ μονάδος ἄχρι τετράδος ἑξῆς συντεθεῖεν ἀριθμοί, δεκάδα γεννήσουσιν, ἥτις ὅρος τῆς ἀπειρίας τῶν ἀριθμῶν ἐστι, περὶ ὃν ὡς καμπτῆρα εἱλοῦνται καὶ ἀνακάμπτουσι.
εἰσὶ δʼ οἵτινες ἐβιάσθησαν ὑπʼ αὐτῆς τῆς τῶν πραγμάτων ἀνάγκης οἷς πραττομένοις παρέτυχον ταῦτα γραφῇ δηλούσῃ περιλαβεῖν·
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
τοὺς τόκους ἃ ὤφειλεν ἡ Θαῆσις τῇ τῶν δύο Ἡρακλείδου καὶ Ἀπίας ἀδελφῆι Ἡρωδιαίνῃ ἥτις ἀπῄτησεν κατὰ ἀσφάλειαν τετελειωμένην διὰ τοῦ ἐν Θεογονίδι γραφείου τῶι ὀγδόωι ἔτει Τραιανοῦ Καίσαρος
ἐτῶν λ οὐλὴ γόνατι ἀριστερῷ … ονους με … συνῆρσθαι τὴν προς ἀλλήλους συνβίωσιν ἥτις αὐτοῖς συνειστήκει ἀπὸ συνγραφῆς ὁμολογίας τετελειωμένης διὰ τοῦ ἐν Τεπτύνει γραφείου ἐν τοῖς ἔμπροσθεν
Ἁδριανοῦ Ἀντωνίνου Σεβαστοῦ Εὐσεβοῦς τύχην ἐργάσεσθαι ἐν τῷ προκιμένῳ δρυμῷ ἀπὸ τῆς ὑπογεγραμμένης ἡμέρας, ἥτις ἐστὶν ἡ πέμπτη τοῦ ἐνεστῶτος μηνὸς Φαρμοῦθι καὶ παραστήσειν τὸν μὲν Ζεναμοῦνιν τὰ ἑαυτοῦ
καλέω is a Greek verb meaning 'to call' or 'to summon.' It encompasses a range of uses, including inviting someone to a meal or event, calling someone by name, and metaphorically inviting people to partake in spiritual blessings. The New Testament frequently employs this term, notably in Matthew and Romans. Notably, Liddell-Scott mentions its use in legal contexts, which is not highlighted in other entries.
καλέω, -@; impf. ἐκάλουν; fut. καλέσω (W. § 13, 3c.); 1 aor. ἐκάλεσα; pi. κέκληκα; Pass., pres. καλοῦμαι; pf. 3 pers. sing. κέκληται (1 Co. vii. 18 LT Tr WH; [Rev. xix. 13 L T Tr WH)), ptep. κεκλημένος ; 1 aor. ἐκλήθην ; 1 fut. κληθήσομαι ; [fr. Hom. down]; Hebr. xp; Lat. voco; i. e. 1. to call (Germ. rufen τὰ βοάω, fin.]) ; a. to call aloud, utter in a loud voice: ἄχρις οὗ τὸ σήμερον καλεῖται, as long as the word ‘to-day’ is called out or proclaimed, Heb. iii. 13; τινά, to call one to approach or stand before one, Mt. xx. 8; xxii. 3 (where εἰς τοὺς γάμους seems to belong to τοὺς κεκλημένους) : Mt. xxv. 14; [Mk. iii. 31 LT Tr WH]; Lk. xix. 13; τὰ ἴδια πρόβατα κατ᾽ ὄνομα, his own sheep each by its name, Jn. x. 3 (where LT Tr WH φωνεῖ); used of Christ, calling certain persons to be his disciples and constant companions, Mt. iv. 21 (note what precedes in 19: δεῦτε ὀπίσω pov); Mk. i. 20; to…
Read the full entry →καλέω. For this verb = ‘‘summon,” “invite,” as in Mt 22° a/., see P Oxy XII. 1487" (iv/A.D.) καλῖ σε Θέων vids ᾿Ωριγένους εἰς τοὺς γάμους THs ἀδελφῆς ἑαυτοῦ ἐν τῇ αὔριον, and similarly 26. 14861 (iv/A.p.). In both instances it is noticeable that καλῖ takes the place of the earlier ἐρωτᾷ, cf. 73. 1484, 1485. See also P Hamb I. 295 (A.D. 89) κληθέντων τινῶν . καὶ μὴ ὑπακουσάντων. The participle is common = “‘called,’’ ‘‘named,”’ as in Lk 7 a/., e.g. P Petr 11. 4531 20 (B.C. 246) els φρούριον τὸ καλούμενον [ΠΠἸοσιδέον, Osty , καλος 1210 (Roman) Πασήμιο(ς) ΠΠκῶτο(ς) καλ(ούμενος), BGU I. 3497 (A.D. 313) ἐν κλήρῳ καλουμένου (1. — évw) ᾿Αφρικιανός and P Oxy X. 12737 (A.D. 260) περιτραχήλιον μανιάκην,. καλούμενον, ‘a necklace of the kind called maniaces’’ (Edd.). With the usage in Gal 115 we may compare CP Herm I. 251-7’ Αντωνῖνος κληθήσεται and 24. 261: εἰ δοκεῖ σίοι] κληθῆναι... αὐτούς, where…
Read the full entry →καλέω (kaleō) — to call: call.
κᾰλέω,
Aeolic dialect κάλημι (which see), Epic dialect infinitive καλήμεναι [Refs 8th c.BC+]: Ionic dialect imperfect καλέεσκον [Refs]; 3rd.pers. singular κάλεσκε [Refs 3rd c.BC+]: future, Ionic dialect καλέω [Refs 8th c.BC+], Attic dialect καλῶ [LXX+5th c.BC+]aorist 1 subjunctive): aorist 1 ἐκάλεσα, Epic dialect ἐκάλεσσα, κάλεσσα, [Refs 8th c.BC+] (late Epic dialect ἔκλησα [Refs 2nd c.BC+]: perfect κέκληκα [Refs 5th c.BC+]:—middle, Attic dialect future καλοῦμαι [Refs 5th c.BC+]; later καλέσομαι (ἐκ-, ἐπι-) uncertain reading in [Refs 4th c.BC+]: aorist 1 ἐκαλεσάμην [Refs 5th c.BC+]; Epic dialect καλεσσάμην [Refs 8th c.BC+]:—passive, future κεκλήσομαι [LXX+8th c.BC+]: aorist ἐκλήθην [Refs 7th c.BC+]perfect κέκλημαι, Epic dialect 3rd.pers. plural κεκλήαται [Refs 3rd c.BC+], Ionic dialect κεκλέαται [Refs 5th c.BC+]; Epic dialect 3rd.pers. plural…
Read the full entry →καλέω
kaleo
akin to the base of 2753; to "call" (properly, aloud, but used in a
variety of applications, directly or otherwise):--bid, call (forth),
(whose, whose sur-)name (was (called)).
see GREEK for 2753
καλέω
v.
I call, invite, name
καλέω kaleō 148x
to call, call to, Jn. 10:3; to call into one’s presence, send for a person, Mt. 2:7; to summon, Mt. 2:15; 25:14; to invite, Mt. 22:9; to call to the performance of a certain thing, Mt. 9:13; Heb. 11:8; to call to a participation in the privileges of the Gospel, Rom. 8:30; 9:24; 1 Cor. 1:9; 7:18; to call to an office or dignity, Heb. 5:4; to name, style, Read the full entry →
καλέω καλέσω is aor1 subj. to call, summon, Hom., etc.: Mid. to call to oneself, id. Hom.
to call to a repast, to invite, Od.; κ. ἐπὶ δεῖπνον Hdt., Xen.; κληθέντες πρός τινα invited to his house, Dem.
to call on, invoke, τοὺς θεούς Hdt., attic; so in Mid., Aesch., etc.:—but ἀράς, ἅς σοι καλοῦμαι curses, which I call down on thee, Soph.:—in Pass., of the god, to be invoked, Aesch.
as law-term, of the judge, to cite or summon before the court, Ar., Dem.; πρὶν τὴν ἐμὴν [δίκην] καλεῖσθαι before it is called on, Ar.
of the plaintiff, in Mid., καλεῖσθαί τινα to sue at law, Lat. vocare in jus, id. Ar., etc.
to call by name, to call, name, Il., Trag.:— ὄνομα καλεῖν τινά to call him a name (i. e. by name), Od.; so, without ὄνομα, τί νιν καλοῦσα τύχοιμ᾽ ἄν; Aesch.:—Pass., τύμβωι δ᾽…
Verb-PPI-3S — Verb · present · passive · indicative · third person · singularpresent passive indicative — an action in progress.
V-PPI-3S Part of Speech: Verb Tense: Present Voice: Passive Mood: Indicative Person: third Number: Singular
147 occurrences in the New Testament, rendered 45 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 148 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 254 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
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.
ὅτε δὲ τοὺς ἰδίους ἀποστόλους τοὺς μέλλοντας κηρύσσειν τὸ εὐαγγέλιον αὐτοῦ ἐξελέξατο, ὄντας ὑπὲρ πᾶσαν ἁμαρτίαν ἀνομωτέρους, ἵνα δείξῃ, ὅτι οὐκ ἦλθεν καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς, τότε ἐφανέρωσεν ἑαυτὸν εἶναι υἱὸν θεοῦ.
παρὰ Πατῆτος τοῦ Πανεβχώνιος. ἐκμισθωθείσης μοι τῆς νήσου καλουμένης Περχμασσινηιτ εἰς τὸ ιϛ ἔτος πυροῦ ἀρτάβας τεσσαράκοντα πέντε γίνονται πυροῦ ἀρτάβαι με ὄρνιθας
ὅλης τῆς γῆς· νότου γῆ Πατοῦτος τοῦ Ψεμμώνθου βορρᾶ γῆ Φαμούνιος ἀπηλιώτου κοιλὰς διῶρυξ καλούμενος πλα … Παθύρεως λιβὸς ὄρος ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Εὔνους Ἀσκληπιάδου
αὐτῇ … … ὡς ἐτῶν τριάκοντα τριῶν οὐλὴ … μηδὲν τὴν Ἀθηνάριον μηδὲν … καλεῖν μηδὲν καλέσειν τῶι Φιλιππωι … … πωαι ἐπεγράφη α … π … … ἑαυτῆς
Βηθλέεμ is the Greek name for Bethlehem, derived from Hebrew meaning 'house of bread.' It refers to a town located six miles south of Jerusalem, significant in the New Testament, appearing in passages like Matthew 2:1 and Luke 2:4. The entries consistently identify it as a proper noun without significant disagreement.
Βηθλεέμ, ἡ, [indecl.], (in Joseph. not only so [antt. 8, 10, 1], but also Βηθλεέμη, -ης, antt. 6, 8,1; 11, 7; [7, 1, 3]; ἀπὸ Βηθλέμων, 5, 2, 8; ἐκ Βηθλεέμων, 9, 9, 15 [σε ῦ; 13; 9, 2]), Bethlehem, (om> m3 house of bread), a little town, named from the fertility of its soil, six Roman miles south of Jerusalem; now Beit Lachm, with about 3000 [
Βηθλέεμ
Bethleem
of Hebrew origin (1036); Bethleem (i.e. Beth-lechem), a place in
Palestine:--Bethlehem.
see HEBREW for 01036
Βηθλεέμ, ἡ
Prop.n.
Bethlehem
Βηθλέεμ Bēthleem 8x
Bethlehem, indecl., a town in Palestine. See PhotoGuide.
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
beth'-le-hem (bethlechem; Baithleem, or Bethleem, "house of David," or possibly "the house of Lakhmu," an Assyrian deity):
I. Bethlehem Judah:
Bethlehem Judah, or EPHRATH or EPHRATHAH (which see) is now Beit Lahm (Arabic = "house of meat"), a town of upward of 10,000 inhabitants, 5 miles South of Jerusalem and 2,350 ft. above sea level. It occupies an outstanding position upon a spur running East from the watershed with deep valleys to the Northeast and South It is just off the main road to Hebron and the south, but upon the highroad to Tekoa and En-gedi. The position is one of natural strength; it was occupied by a garrison of the Philistines in the days of David (2Sa 23:14; 1Ch 11:16) and was fortified by Rehoboam (2Ch 11:6).…
Bethlehem
House of bread. (1.) A city in the “hill country” of Judah. It was originally called Ephrath (Gen. 35:16, 19; 48:7; Ruth 4:11). It was also called Beth-lehem Ephratah (Micah 5:2), Beth-lehem-judah (1 Sam. 17:12), and “the city of David” (Luke 2:4). It is first noticed in Scripture as the place where Rachel died and was buried “by the wayside,” directly to the north of the city (Gen. 48:7). The valley to the east was the scene of the story of Ruth the Moabitess. There are the fields in which she gleaned, and the path by which she and Naomi returned to the town.…
(house of bread). One of the oldest towns in Palestine, already in existence at the time of Jacob’s return to the country. Its earliest name was EPHRATAH, OR EPHRATH or EPHRATAH. See (Genesis 35:16,19; 48:7) After the conquest Bethlehem appears under its own name, BETHLEHEM-JUDAH. (Judges 17:7; 1 Samuel 17:12; Ruth 1:1,2) The book of Ruth is a page from the domestic history of Bethlehem. It was the home of Ruth, (Ruth 1:19) and of David. (1 Samuel 17:12) It was fortified by Rehoboam. (2 Chronicles 11:6) It was…
House of bread,
1. A celebrated city, the birthplace of David and of Christ. It was in the tribe of Judah, six miles south by west of Jerusalem, and probably received its appellation from the fertility of the circumjacent country. This also gave it its ancient name Ephrath, fruitful, Ge 48:7 Mic 5:2. It was beautifully situated on an oblong ridge, twenty-seven hundred feet above the level of the sea, and affording a fine view in every direction. The hills around it were terraced, and clothed with vines, fig trees, and almonds; and the valleys around it bore rich crops of grain. It was fortified by Rehoboam, 2Ch 11:6, but was comparatively an unimportant place, Mic 5:1, and is…
8 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 8 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
εἰ δή σοι δοκεῖ πορευθεὶς ἔξω τῆς πόλεως ἐν τῷ πεδίῳ λανθάνων διαμενῶ, σὺ δʼ ἐπιζητήσαντος αὐτοῦ λέγε πορευθῆναί με εἰς τὴν πατρίδα Βηθλέεμʼ ἑορτήν μου τῆς φυλῆς ἀγούσης προστιθεὶς ὅτι σύ μοι συγκεχώρηκας.
λινύφου το πο α β … Τωμάνας … λ … αρ νομίσματα … … Βηθλεὲμ σαλ … εν νόμισμα α … … vestiges … … ιβ Φιλοθέου διὰ Κύρου
διά (dia) is a preposition meaning 'through' and can govern both the genitive and accusative cases. It covers a range of uses, including indicating motion through space or time, causation, and means or instrumentality. In the New Testament, it appears in various contexts, such as in Matthew 2:12 and Romans 8:25. The lexicons do not present significant disagreement regarding its meanings.
διά (before a vowel δ’, exc. Ro 8:10, II Co 5:7, and in pr. names; Tdf., Pr., 94),
prep. c. gen., acc, as in cl.;
c. gen., through;
of Place, after verbs of motion or action: Mt 2:12 12:43, Mk 2:23, Lk 4:30, Jo 4:4, II Co 11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, I Co 3:15, I Pe 3:20; βλέπειν δ. ἐσόπτρου, I Co 13:12; metaph., of a state or condition:
διὰ παντός [so L WH Tr (exc. Mk. ν. 5; Lk. xxiv. 53)], or written together διαπαντός [so GT (exe. in Mt.) ; ef. W. 46 (45); Lipsius, Gram. Unters. p. 125], continually, always: Mt. xviii. 10; Mk. ν. 5; Lk. xxiv. 53; Acts ii. 25 (fr. Ps. xv. (xvi.) 8); x. 2; xxiv. 16; Ro. xi. 10 (fr. Ps. Ixviii. (Lxix.) 24); 2 Th. iii. 16; Heb. ix. 6; xiii. 15, (often in Grk. writ.). b. of the time within which a thing is done: διὰ τῆς νυκτός (1, Τ Tr WH διὰ νυκτός), by night, Acts ν. 19; xvi. 9; xvii. 10; xxiii. 31, (Palaeph. 1,10); δύ ἡμερῶν τεσσαράκοντα, repeatedly within the space of forty days, Acts i. 3;— (denying this use of the prep., C. F. A. Fritzsche in Fritzschiorum Opusce. p. 164 sq. would refer these instances to the use noted under a. [see Win., Ellic., Mey. u. s.]). 2. of time elapsed, and which has, so to say, been passed through: Gal. ii. 1 [ef. W. 380 (356)]; δὲ ἡμερῶν, (some) days…
Read the full entry →διά (A.D. 58) ἀπεσχηκυῖαι [παρὰ τοῦ ᾿Αντ]ιφάνους διὰ χειρὸς [ἐϊξ οἴκου ὃ καὶ ἐπε[ίσθη]σαν κεφάλαιον, ‘have received from Antiphanes from hand to hand in cash the sum which they severally consented to accept ” (Edd.). Among other stereotyped phrases may be mentioned διὰ παντός, common in papyri as in Bibl. Greek in place of the obsolescent ἀεί : thus P Lond 42° (B.c. 168) (=I. p. 30, Selections Ὁ. 9) σοῦ διὰ παντὸς μνείαν ποιούμενοι, LGU IV. 1078* (A.p. 39) Σαραπίων Σαραπιάδι τῇ ἀδελφῇ πλεῖστα χαίρειν καὶ διὰ παντὸς ὑγιαίνειν. A rather different temporal use appears in διὰ νυκτός, “by night’ (Ac 519 etc.), as P Ryl II. 1381 (A.D. 34) κατέλαβα τοῦτον διὰ νυκτὸς ἡλμένον ἐξ ὑπερβατῶν els τὠιὸ τῆς οὐσίας ἐποίκιον Δρομήως λεγώμενου (7. ε. -όμενον), “ΕἼ detected him when under cover of night he had sprung into the farmstead” (Edd.): it is hard to imagine Fritzsche (see Grimm) arguing that here…
Read the full entry →διά (dia) — through/because of.
διά,
poetry διαί (Aeolic dialect ζά, which see), preposition governing genitive and accusative — Rad. sense, through; never anastrophic [Prop. δῐᾰ: but [Refs 8th c.BC+] uses ῑ at the beginning of a line, [Refs 8th c.BC+]: also ᾱ, for the sake of meter, frequently in [Refs 8th c.BC+] uses διαί in Lyric poetry, [Refs]
__A WITH GEN.
__A.I of Place or Space:
__A.I.1 of motion in a line, from one end to the other, right through, in [Refs 8th c.BC+] frequently of the effect of weapons, διὰ μὲν ἀσπίδος ἦλθε.. ἔγχος καὶ διὰ θώρηκος.. [Refs 8th c.BC+] out through the Scaean gate, [Refs 8th c.BC+]; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, [Refs 8th c.BC+]; διὰ Τρώων πέτετο straight through them,[Refs 5th c.BC+]: also in Compos. with πρό and ἐκ, see at {διαπρό},{διέκ}: in adverbial phrases, διὰ πασῶν (i.e.…
διά
dia
a primary preposition denoting the channel of an act; through (in very
wide applications, local, causal, or occasional):--after, always,
among, at, to avoid, because of (that), briefly, by, for (cause) ...
fore, from, in, by occasion of, of, by reason of, for sake, that,
thereby, therefore, X though, through(-out), to, wherefore, with
(-in). In composition it retains the same general importance.
διά
Prep.
through, on account of
διά dia 667x
(1) gen., through, used of place or medium, Mt. 7:13; Lk. 6:1; 2 Cor. 11:33; through, of time, during, in the course of, Heb. 2:15; Acts 5:19; through, of immediate agency, causation, instrumentality, by means of, by, Jn. 1:3; Acts 3:18; of means or manner, through, by, with, Lk. 8:4; 2 Cor. 5:7; 8:8; of state or condition, in a state of, Rom.…
Read the full entry →διά through c. gen. through, by means of c. acc.
through.
WITH GEN.:
of Place or Space:
of motion in a line, through, right through, διὰ μὲν ἀσπίδος ἦλθε ἔγχος Il.; δι᾽ ἠέρος αἰθέρ᾽ ἵκανεν quite through the lower air even to the ether, id. Il.; διὰ πάντων ἐλθεῖν to go through all in succession, Xen.
of motion through a space, but not in a line, all through, over, διὰ πεδίοιο Il.; δι᾽ ἄστεος Od.
of Intervals of Space, διὰ δέκα ἐπάλξεων at every 10th battlement, Thuc.; διὰ πέντε σταδίων at a distance of 5 stades, Hdt.
of Time:
throughout, during, διὰ παντὸς τοῦ χρόνου Hdt.; δι᾽ ἡμέρης all day long, id. Hdt.; διὰ παντός continually, Aesch.; δι᾽ ὀλίγου for a short time, Thuc.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
683 occurrences in the New Testament, rendered 21 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 667 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 663 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.
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.
τὸν μὲν γὰρ πρὸς τοὺς Ῥωμαίους πόλεμον ἡμῖν τοῖς Ἰουδαίοις γενόμενον καὶ τὰς ἐν αὐτῷ πράξεις καὶ τὸ τέλος οἷον ἀπέβη πείρᾳ μαθὼν ἐβιάσθην ἐκδιηγήσασθαι διὰ τοὺς ἐν τῷ γράφειν λυμαινομένους τὴν ἀλήθειαν,
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀρουρῶν ἑπτὰ ἀρούρας τρεῖς · γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἐν σφραγῖσι δυσίν , ὧν γείτονες μιᾶς μὲν νότου γῆ Πατήφιος, βορρᾶ γῆ Πακοίβιος διὰ τῶν Φίβιος υἱῶν, ἀπηλιώτου ὁδὸς βασιλική, λιβὸς γῆ Ψεμμώνθου τοῦ Πανεχάτου καὶ τῶν μετόχων,
ἀπὸ ἀπηλιώτου μέρει Παθύρεως οἰκίαν ᾠκοδομημένην καὶ δεδοκωμένην καὶ τεθυρωμένην ἧς αἱ γειτνίαι δεδήλωνται διὰ τῆς ὠνῆς.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-ASN — Article · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
T-ASN Part of Speech: definite arTicle Case: Accusative Number: Singular Gender: Neuter
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἶναι (einai) — to exist.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ…
Read the full entry →εἰμί ἐιμί
einai
present infinitive from 1510; to exist:--am, was. come, is, X lust
after, X please well, there is, to be, was.
see GREEK for 1510
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
Verb-PAN — Verb · present · active · infinitivepresent active infinitive — an action in progress.
V-PAN Part of Speech: Verb Tense: Present Voice: Active Mood: iNfinitive TVM equivalent: G5721
127 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
αὐτός is a pronoun meaning 'self' or 'the same,' used to emphasize distinction or opposition. It can function as a reflexive pronoun and appears frequently in the New Testament, often in contexts that highlight contrast or identity, such as in Luke 5:37 and John 2:25. The entries indicate that it can also be used in various grammatical constructions, including with articles to denote sameness.
αὐτός, -ή, -ό,
determinative pron., in late Gk. much more freq. than in cl. (WM, 178 f.; Jannaris, HGG, §1399).
Emphatic (so always in nom. exc. when preceded by the art., v. infr., iii);
self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Lk 5:37; αὐ. ἐγινώσκεν, Jo 2:25; αὐ. ὑμεῖς, Jo 3:28; καὶ αὐ. ἐγώ, Ro 15:14; αὐ. Ἰησοῦς, Jo 2:24; αὐ. καὶ οἱ μετ’ αὐτοῦ, Mk 2:25; ὑμεῖς αὐ., Mk 6:31; esp. (as freq in cl.) αὐ. ὁ, Mt 3:4, Mk 6:17, Jo 16:27, I Th 3:11, al.; in late Gk., sometimes…
αὐτός, -7, -d, pron. (“derived from the particle αὖ with the added force of a demonstrative pronoun. In itself it signifies nothing more than again, applied to what has either been previously mentioned or, when the whole discourse is looked at, must necessarily be .upplied.” Klotz ad Devar. ii. p. 219; [see Vaniéek p. 268]). It is used by the bibl. writ. both of the O. T. and of the N. T. far more frequently than the other pronouns; and in this very frequent and almost inordinate use of it, they deviate greatly from prof. auth.; cf. B. § 127, 9. [On classic usage ef. Hermann, Opusce. i. 308 sqq., of which dissertation a summary is given in his edition of Viger pp- 732-736.] I. self, as used (in all persons, genders, numbers) to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. ik When used to express Opposition or Distinction, it is…
Read the full entry →αὐτός. The weakening of the old distinction between αὐτὸς 6 and ὁ αὐτός, especially in Luke, is noted in Proleg. p. 91, and paralleled from Hellenistic. We may add (cf. Linleitung p. 145f.) Sy// 8071 (ii/A.D.) αὐταῖς ταῖς ἡμέραις, where Dittenberger remarks ‘‘expectaveris ταῖς αὐταῖς," OG/S 383! (Antiochus of Commagene, i/8.c.) τὴν αὐτήν τε κρίσιν, for which Ditt. desiderates ταύτην τὴν κρίσιν, P Iib I. 30° (B.c. 265) αὐτὸς Ὧρος “the said H.,’’ P Lille I. 238 (B.C, 221) οὗ μ[ισ]θωτὴς Ἡρώδ[ης] ὁ αὐτός “ce méme L.,”’ P Oxy VI. 892% (A.D. 338) τῆς αὐτῆς πόλεως, 26. VIII. 1105 (A.D. 254) τοῦ αὐτοῦ ἀμφοδογραμματέως “the said a.’’: all these seem to be practically identical, with αὐτός differing little from ἐκεῖνος. The combination αὐτὸ τοῦτο may be illustrated by P Grenf I. 114 (literary, ii/B.c.) “ for this reason ” (Ed.) as in 2 Pet 1°, P Ryl 11. 77°9 (a.p. 192) καὶ αὐτὰ ταῦτα ἀσφαλίσομαι…
Read the full entry →αὐτός (autos) — it/s/he.
αὐτός
(Cretan dialect ἀϝτός [Refs] (also αὐτόν[Refs], reflexive pronoun, self:—in oblique cases used for the personal pronoun, him, her, it:—with Article, ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (also ταὐτόν), etc., the very one, the same.
I. self, myself, thyself, etc., accusative to the person of the Verb: frequently joined with ἐγώ, σύ, etc. (see. below 10),
I.1. one's true self, the soul, not the body, [Refs 8th c.BC+]; reversely, body, not soul, [Refs 8th c.BC+]; oneself, as opposed to others who are less prominent, as king to subject, [Refs]; man to wife and children, [Refs 8th c.BC+]; warrior to horses, [Refs 8th c.BC+], or to weapons, [Refs]; shepherd to herd, [Refs 8th c.BC+]; seamen to ships, [Refs]: generally, whole to parts,[Refs 5th c.BC+]: absolutely, the Master, as in the [Refs 4th c.BC+]…
αὐτός
autos
from the particle au (perhaps akin to the base of 109 through the idea
of a baffling wind) (backward); the reflexive pronoun self, used
(alone or in the comparative 1438) of the third person , and (with the
proper personal pronoun) of the other persons:--her, it(-self), one,
the other, (mine) own, said, (self-), the) same, ((him-, my-, thy-
)self, (your-)selves, she, that, their(-s), them(-selves), there(-at,
- by, -in, -into, -of, -on, -with), they, (these) things, this (man),
those, together, very, which. Compare 848.
see GREEK for 109
see GREEK for 1438
see GREEK for 848
αὐτός, αὐτή, αὐτό
Pers.pr.
he, she, it, they, them, same
αὐτός autos 5x
self, very; alone, Mk. 6:31; 2 Cor. 12:13; of one’s self, of one’s own motion, Jn. 16:27; used also in the oblique cases independently as a personal pron. of the third person; ὁ αὐτός, the same; unchangeable, Heb. 1:12; κατὰ τὸ αὐτό, at the same time, together, Acts 14:1; ἐπὶ τὸ αὐτό, in one and the same place, Mt. 22:34; at the same time, together, Acts 3:1
αὐτός self, Lat. ipse:— in the oblique cases simply for the personal Pron., him, her, it:— with the Artic. ὁ αὐτός, ἡ αὐτή, τὸ αὐτό (or ταὐτόν), etc., the very one, the same.
self, myself, thyself, etc., acc. to the person of the Verb., Hom., etc.:
oneself, one's true self, the soul, not the body, Od.; or opp. to others, as king to subjects, parent to children, man to wife, etc., Hom.; hence absol. for the master, τίς οὗτος;—Αὐτός, i. e. Socrates, Ar.; similarly in neut. αὐτὸ δείξει the result will shew, Eur.
of oneself, of one's own accord, Lat. sponte, Hom., Soph.
by oneself, alone, αὐτός περ ἐών although alone, Il.; αὐτοί ἐσμεν we are by ourselves, i. e. among friends, Ar.
in Plat., τὸ δίκαιον αὐτό right in itself, the idea of right, etc.; cf. αὐτοάνθρωπος.
Pron-ASM — Personal pronoun · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
P-ASM Part of Speech: Personal pronoun Case: Accusative Number: Singular Gender: Masculine
5,861 occurrences in the New Testament, rendered 92 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 5,561 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
19 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.
περὶ τοῦ γένους Ἀδάμου καὶ τῶν ἀπ' αὐτοῦ δέκα γενεῶν τῶν μέχρι τοῦ κατακλυσμοῦ.
πεπεισμένος οὖν τοῦτο καὶ συνειδὼς ἐμαυτῷ, ὅτι ἐν ὑμῖν λαλήσας πολλὰ ἐπίσταμαι, ὅτι ἐμοὶ συνώδευσεν ἐν ὁδῷ δικαιοσύνης κύριος, καὶ πάντως ἀναγκάζομαι κἀγὼ εἰς τοῦτο, ἀγαπᾶν ὑμᾶς ὑπὲρ τὴν ψυχήν μου, ὅτι μεγάλη πίστις καὶ ἀγάπη ἐγκατοικεῖ ἐν ὑμῖν ἐπ’…
Πακοίβιος ἱερεὺς Σούχου καὶ Ἀφροδίτης ὡς ἐτῶν μ εὐμεγέθης μελίχρως μακροπρόσωπος εὐθύριν τὴν ὑπάρχουσαν αὐτῷ μερίδα γῆς σιτοφόρου ἐν τῷ περὶ Παθῦρειν πεδίωι σφραγίδων τεσσάρων , ἣν καὶ αὐτὸς
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος
ὡς ἐτῶν νε μέσος ἢ ἐλάσσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, καὶ Πετεαρσοῆρις Σχώτου τῶν αὐτῶν ἱερέων ὡς ἐτῶν ν μέσος ἢ ἐλασσων μελίχρως μακροπρόσωπος εὐθύριν ὑπόσκνιφος, ἀπὸ τοῦ ὑπάρχοντος
The Greek word ἐκ (transliterated as ek) is a preposition that means 'from' or 'out of,' governing the genitive case. It indicates origin, separation, or motion away from a place, time, or cause. In the New Testament, it is used to denote various relationships, such as source or distinction, and appears in contexts like John 6:31 and Matthew 1:3. Different lexicons highlight its versatility in both literal and metaphorical senses.
ἐκ (ἐξ),
prep. c. gen.,
from out of, from (see Addendum, p. 492).
ἐκ, before a vowel ἐξ,
prep. c. gen.,
of motion outwards, separation from (opp. to εἰς; = Lat. e, ex), from out of, from among, from.
Of Place,
ἐκ, before a vowel ἐξ, a preposition governing the genitive. It denotes as well exit or emission out of, as separation from, something with which there has been close connection ; opp. to the prepositions εἰς into and ἐν in: from out of, out from, forth from, from, (Lat. e, ex), [ οἵ. W. 364, 366 (343) sq.; B. 326 sq. (281)]. It is used I. of Pace, and 1. univ. of the place from which; from a surrounding or enclosing place, from the interior of: ἄρτος, ἄγγελος, φῶς ἐξ οὐρανοῦ, Jn. vi. 81 sq.; Acts ix. 3 [here RG ἀπό]; Gal. 1. 8; ἀνατολή, δύναμις ἐξ ὕψους, Lk. i. 78; xxiv. 49; esp. after verbs of going, fleeing, leading, calling, freeing, removing, releasing, etc. : ἥκειν ἐκ τῆς ᾿Ιουδαίας eis τ. Γαλιλαίαν, Jn. iv. 47; ἐξέρχεσθαι ἔκ τινος out of the body of one (spoken of demons), Mk. i. 25; v. 8 [here L mrg. ἀπό]; vii. 29; of power emanating from the body, Mk. v. 30 [cf. B. 301 (258)…
Read the full entry →ἐκ 190 passages as P Tebt I. 23" (c. B.C. 119 or 114) οὐκ ὀρθῶς κρίνομεν πέπρακταί σοι μὴ ἐκ τῆς ἡμῶν προεδρίας πεφροντικέναι ἀπροσδέητον ἑτέρων γενέσθαι, ‘I consider that you have acted badly in not having been careful that he should be independent of others owing to my superior rank ”’ (Edd. ), 24. 248° (B.c. 117) ἔκ τε τῆς πλείστης προσεδρείας, ‘on account of the prolonged attendance ’’ (Edd.), and P Fay 12} (c. B.C. 103) ἐκ κοινολογ[ς(]α[ς] τ[ἢ]ς συνσταθείσης πρὸς αὐτούς, ‘‘as the result of the colloquy which took place between τ᾿ (Edd.). From this it is an easy transition to the meaning ‘‘ according to”’ or “in accordance with,’’ as in the common legal phrase καθάπερ ἐγ δίκης, ‘‘as if in accordance with a legal decision,’’ z. δ. ‘‘as if a formal decree of the court had been obtained,’’ as in P Eleph 1132 (B.C. 311-0) (= Selections, p- 3), P Ryl 11. 15435 (a.p. 66): cf. P Petr III.…
Read the full entry →ἐκ (ek) — out from.
ἐκ,
before a vowel ἐξ, also
__A ἐξ τῳ ϝοίκῳ [Refs] and less frequently ; ἐγ- in Inscrr. before β γ δ λ μ ; Cretan dialect and Boeotian dialect ἐς [Refs 6th c.BC+]; ἐχ frequently in Attic dialect Inscrr. before χ φ θ (and in early Inscrr. before ς, [Refs]:—preposition governing GEN. only (except in [Refs 4th c.BC+]:—radical sense, from out of, frequently also simply, from.
__A.I OF PLACE, the most frequently usage, variously modified:
__A.I.1 of Motion, out of, forth from, ἐκ Πύλου ἐλθὼν τηλόθεν ἐξ ἀπίης γαίης [Refs 8th c.BC+] to strike with a spear in the hand, opposed to ἀντιτοξεύειν or ἀκοντίζειν, [Refs 5th c.BC+]; ἐκ χρυσῶν φιαλῶν πίνειν[Refs 5th c.BC+]
ἐκ
ek
or ex ex
a primary preposition denoting origin (the point whence action or
motion proceeds), from, out (of place, time, or cause; literal or
figurative; direct or remote):--after, among, X are, at,
betwixt(-yond), by (the means of), exceedingly, (+ abundantly above),
for(- th), from (among, forth, up), + grudgingly, + heartily, X
heavenly, X hereby, + very highly, in, ...ly, (because, by reason) of,
off (from), on, out among (from, of), over, since, X thenceforth,
through,
X unto, X vehemently, with(-out). Often used in composition,
with the same general import; often of completion.
ἐκ, ἐξ
Prep.
from out, out from among, from
ἐκ ek 915x
ἐχ before vowels, with genitive, from, out of, a place, Mt. 2:15; 3:17; of, from, out of, denoting origin or source, Mt. 1:3; 21:19; of, from some material, Mt. 3:9; Rom. 9:21; of, from, among, partitively, Mt. 6:27; 21:31; Mk. 9:17; from, denoting cause, Rev. 8:11; 17:6; means or instrument, Mt. 12:33, 37; by, through, denoting the author or efficient cause, Mt. 1:18; Read the full entry →
ἐκ
ἐξ before a vowel, ἐγ before β γ δ λ μ prep. governing GEN. only, Lat. e, exRadical sense, from out of, opp. to εἰς:
out of, from. c. gen.
OF PLACE:
of Motion, out of, forth from, Hom., etc.: ἐκ θυμοῦ φίλεον I loved her from my heart, with all my heart, Il.
to denote change from one place or condition to another, κακὸν ἐκ κακοῦ one evil from (or after) another, id. Il.; λόγον ἐκ λόγου λέγειν Dem.
to express distinction from a number, ἐκ πόλεων πίσυρες four out of many, Il.
of Position, like ἔξω, outside of, beyond, ἐκ βελέων out of shot, id. Il.; ἐκ καπνοῦ out of the smoke, Od.
with Verbs of Rest, ἐκ ποταμοῦ χρόα νίζετο washed his body with water from the river, id. Od.:—with Verbs signifying to hang or fasten, ἐκ πασσαλόφι κρέμασεν φόρμιγγα he hung his lyre from (i. e. on) the peg, id.…
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
933 occurrences in the New Testament, rendered 26 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 913 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.
οἶκος (oikos) primarily means a house or dwelling, but it also extends to refer to a household or family. In the New Testament, it is used in various contexts, including literal homes (Acts 2:2) and metaphorical uses such as the Church (1 Peter 2:5). The word can denote a sanctuary or temple, reflecting its broader significance in both Greek and Hebrew traditions.
οἶκος, -οῦ, ὁ,
[in LXX chiefly for בַּיִת, also for הֵיכָל, אֹהֶל, etc.;]
prop., a house, dwelling: Ac 2:2 19:16; c. gen. poss., Mt 9:6, 7, Mk 2:11, Lk 1:23, al.; c. gen. attrib., ἐμπορίου, Jo 2:16; προσευχῆς, Mt 21:13, al.; of a sanctuary (Hdt., Eur.): οἶ. τ. θεοῦ, of the tabernacle, Mt 12:4, al.; the temple, Mt 21:13, al.; metaph. of a city: Mt 23:38, Lk 13:35; of the body,
οἶκος, -ου, ὁ, [ef. Lat. views, Eng. ending -wich; Curtius § 95], fr. Hom. down; Sept. in numberless places for 13, also for ‘on a palace, mk a tent, ete.; 1. a house; a. strictly, an inhabited house [differing thus fr. δόμος the building]: Acts ii. 2; xix. 16; τινός, Mt. ix. 6 sq.; Mk. ii. 11; v. 38; Lk. i. 23, 40, 56; viii. 39, 41, εἴς. ; ἔρχεσθαι eis οἶκον, to come into a house (domum venire), Mk. iii. 20 (19); εἰς τὸν οἶκον, into the (i. 6. his or their) house, home, Lk. vii. 10; xv. 6; ἐν τῷ οἴκῳ, in the (her) house, Jn. xi. 20; ἐν οἴκῳ, at home, 1 Co. xi. 34; xiv. 35; of εἰς τὸν οἶκον (see eis, C. 2), Lk. ix. 61; κατ᾽ οἶκον, opp. to ἐν τῷ ἱερῷ, in a household assembly, in private, [R. V. at home; see κατά, II. 1 d.], Acts ii. 46; ν. 42; κατ᾽ οἴκους, opp. to δημοσίᾳ, in private houses, [A. V. from house to house; see κατά, II. 3 a.], Acts xx. 20; κατὰ τοὺς οἴκους εἰσπορευόμενος…
Read the full entry →οἶκος. As illustrating the NT conception of the otkos πνευματukds and the οἶκος τοῦ θεοῦ Thieme (p. 31) refers not only to the place which ‘‘the house of God” had in Jewish religion, but also to the ‘‘holy houses” of Greek antiquity, as preparing the way for the Christian usage (1 Tim 3}°, 1 Pet 417): see e.g. Magn 945 (ii/B.c.), where a certain Εὔφημος ἸΤαυσανίου νεωκόρος is praised for his liberality— eis T]O[v olk]Jov τὸν ἱερόν, 2. 1177 (Ist half ii/A.p.) τῷ ἱερῷ οἴκῳ τῶν ἐν Κλίδωνι, and Sy// 571 (-- 8 987)% (iv/B.c.), where mention is made of an οἶκος τεμένιος ἱερός in Chios. In Herodas i. 26 οἶκος τῆς θεοῦ refers to Aphrodite. From the fact that a tomb was often dedicated to a local deity, and hence became his ‘‘temple” or ‘‘home,” it is natural that οἶκος should be used in inscrr. in the sense of ““tomb,”’ as at Cibyra BCH ii. (1878), p. 610 f., and Magnesia Ζό. xviii. (1894) p.…
Read the full entry →οἶκος (oikos) — house: home.
οἶκος, ὁ,
house, not only of built houses, but of any dwelling-place, as that of Achilles at Troy (see. κλισία), [Refs 8th c.BC+]; of the Cyclops' cave, [Refs 8th c.BC+]; of a tent, [LXX]; οἶκον ἱκάνεται is coming home, [Refs 8th c.BC+]; εἰς or ἐς οἶκον [Refs 5th c.BC+]; οἱ κατ᾽ οἶκον[Refs 5th c.BC+]; ἐπ᾽ οἴκου ἀποχωρῆσαι go home wards, [Refs 5th c.BC+]; ἀπ᾽ οἴκου from home, [Refs]; compare οἰκία.
__b frequently omitted after εἰς or ἐν, see at {εἰς} [Refs 4th c.BC+]
2. room, chamber, [Refs 8th c.BC+]; dining-hall, ἑπτάκλινος οἶ. [Refs 5th c.BC+]; room in a temple, [Refs] frequently, = a single house, [Refs 8th c.BC+]; κλαυθμῶν τῶν ἐξ οἴκων domestic griefs, [Refs 5th c.BC+]; ἐς or πρὸς οἴκους, [Refs]; κατ᾽ οἴκους at home, within, [Refs 5th…
οἶκος
oikos
of uncertain affinity; a dwelling (more or less extensive, literal or
figurative); by implication, a family (more or less related, literally
or figuratively):--home, house(-hold), temple.
οἶκος, ου, ὁ
n.m.
a house, household
οἶκος oikos 114x
a house, dwelling, Mt. 9:6, 7; Mk. 2:1, 11; 3:20; place of abode, seat, site, Mt. 23:38; Lk. 13:35; met. a spiritual house or structure, 1 Pet. 2:5; meton. a household, family, Lk. 10:5; 11:17; a spiritual household, 1 Tim. 3:15; Heb. 3:6; family, lineage, Lk. 1:27, 69; 2:4; from the Hebrew, a people, nation, Mt. 10:6; 15:24
οἶκος οἶκος, ὁ, a house, abode, dwelling, Hom., Hes., etc.:— acc. οἶκον, ῀ οἶκόνδε, οἴκαδε, homeward, home, Od.; κατ᾽ οἴκους at home, within, Hdt.; κατ᾽ οἶκον Soph., etc: —ἐπ᾽ οἴκου ἀποχωρεῖν to go home wards, Thuc., etc.: ἀπ᾽ οἴκου from home, id. Thuc.
part of a house, a room, chamber, Od.: pl. οἶκοι for a single house, Lat. aedes, tecta, id. Od., attic
the house of a god, a temple, Hdt., Eur.
one's house, household goods, substance, Hom., etc.
a house, household, family, Od., etc.
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
hous (bayith; oikos, in classical Greek generally "an estate," oikia, oikema (literally, "habitation"), in Ac 12:1, "prison"):
I. CAVE DWELLINGS
II. STONE-BUILT AND MUD/BRICK-BUILT HOUSES
1. Details of Plan and Construction
(1) Corner-Stone
(2) Floor
(3) Gutter
(4) Door
(5) Hinge
(6) Lock and Key
(7) Threshold
(8) Hearth
(9) Window
(10) Roof
2. Houses of More than One Story
(1) Upper Chambers and Stairs
(2) Palaces and Castles
3. Internal Appearance
III. OTHER MEANINGS
LITERATURE
I. Cave Dwellings.
The earliest permanent habitations of the prehistoric inhabitants of Palestine were the natural caves which abound throughout the country. As the people increased and grouped themselves into communities, these abodes were supplemented by systems of artificial caves which, in some cases, developed into extensive burrowings of many adjoining compartments, having…
House
Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (
The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or…
Is often put for dwelling, residence; and hence the temple, and even the tabernacle, are called the house of God.
The universal mode of building houses in the East, is in the form of a hollow square, with an open court or yard in the center; which is thus entirely shut in by the walls of the house around it. Into this court all the windows open, there being usually no windows towards the street. Some houses of large size require several courts, and these usually communicate with each other. These courts are commonly paved; and in many large houses parts of them are planted with shrubs and trees, Ps 84:3 128:3; they have also, when possible, a fountain in them, often with a jet d’ eau, 2Sa 17:18. It is customary in many houses to extend an awning over the whole court in hot…
113 occurrences in the New Testament, rendered 9 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 114 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 890 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ εὔλογον τῷ ὄντι πρῶτον αὐτὸν εἰς γένεσιν ἐλθεῖν, ἄριστόν τε ὄντα τῶν γεγονότων κἀκ τοῦ καθαρωτάτου τῆς οὐσίας παγέντα, διότι θεῶν ἐμφανῶν τε καὶ αἰσθητῶν ἔμελλεν οἶκος ἔσεσθαι ἱερώτατος.
αὔξων δὲ τὸν οἶκον πλήθει χρημάτων ἐξ ἁρπαγῆς καὶ βίας πρὸς ἡδονὴν καὶ λῃστείαν τοὺς ἐντυγχάνοντας παρακαλῶν διδάσκαλος αὐτοῖς ὑπῆρχε πονηρῶν ἐπιτηδευμάτων, καὶ τὴν ἀπραγμοσύνην, ᾗ πρότερον συνέζων οἱ ἄνθρωποι, μέτρων ἐπινοίᾳ καὶ σταθμῶν μετεστήσατο…
διάθρυπτε πεινῶσιν τὸν ἄρτον σου, καὶ γυμνὸν ἐὰν ἴδῃς περίβαλε: ἀστέγους εἴσαγε εἰς τὸν οἶκον σου, καὶ ἐὰν ἴδῃς ταπεινόν, οὐχ ὑπερόψῃ αὐτόν, οὐδὲ ἀπὸ τῶν οἰκείων τοῦ σπέρματός σου.
ἀποκαταστησάτωσαν εἰς οἶκον τοῖς ἰδίοις ἀνηλώμασιν. ἐὰν δὲ μὴ ἀποδῶσι καθότι πρόκειται ἀποτεισάτωσαν ἐν τῶι ἐχομένωι μηνὶ
καὶ παρεχέτω τὸν οἶνον μόνιμον ἕως Ἁθὺρ λ τοῦ δεκάτου ἔτους, καὶ ἀποκαταστησάτω εἰς οἶκον πρὸς αὐτὴν τοῖς ἰδίοις. ἐὰν δὲ μὴ ἀποδῷ ἐν τῷ ὡρισμένῳ χρόνῳ ἀποτεισάτω ἑκάστου
δεδανεισμένος Ὥρωι ἐν μηνὶ Παχὼν τοῦ αὐτοῦ ἔτους καθαρὸν ἀπὸ παντὸς καὶ ἀποκαθεσταμένον εἰς οἶκον ἐν τοῖς πεδίοις ἰδίοις ἀνηλώμασι μέτρῳ ᾧ καὶ παρείληφεν· ἐὰν δὲ μὴ ἀποδῷ ἐν
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 πατριά (patria) refers to lineage or ancestry, particularly through the father's side. It encompasses meanings such as family, tribe, or race, indicating a group of families with a common origin. In the New Testament, it appears in contexts relating to familial and national identity, notably in Luke 2:4 and Ephesians 3:15, where it denotes broader groups united by descent.
πατριά, -ᾶς, ἡ
(< πατήρ),
[in LXX chiefly for אָב, Ex 6:14, al., also for מִשְׁפָּחָה, Ex 6:15, II Ki 14:7, Ps 21 (22):27, al.;]
lineage, ancestry (Hdt.).
πατριά, -as, ἡ, (fr. πατήρ) ; 1. lineage running back to some progenitor, ancestry: Hat. 2,143; 3, 75. 2. a race or tribe, i.e. a group of families, all those who in a given people lay claim to a common origin: εἰσὶ αὐτέων (Βαβυλωνίων) πατριαὶ τρεῖς, Hdt. 1, 200. The Israelites were distributed into (twelve) nivn, φυλαί, tribes, descended from the twelve sons of Jacob; these were divided into ninawn, πατριαί, deriving their descent from the several sons of Jacob’s sons; and these in turn were divided into NjINT M3, οἶκοι, houses (or families) ; cf. Gesenius, Thes. i. p. 193; iii. p. 1463; Win. RWB. s. v. Stiimme; [Kei/, Archaeol. § 140]; hence ἐξ οἴκου καὶ πατριᾶς Δαυΐδ, i. 6. belonging not only to the same ‘house’ (πατριά) as David, but to the very ‘family ’ of David, descended from David himself, Lk. ii. 4 (αὗται ai πατριαὶ τῶν υἱῶν Συμεών, Ex. vi. 15 ; 6 ἀνὴρ αὐτῆς Μανασσῆς τῆς φυλῆς…
Read the full entry →πατριά in Eph 315 is used, as often in the LXX (Gen 123 a/.), of a group of persons united by descent from a common fathe or ancestor: hence the Lat. rendering fafernztas in the collective sense of that word. Herwerden s.v. refers to a Delphic inscr. of v/B.c., where πατριαί are ‘‘genera, sive familiae, quibus phratria constat.” The adv. πατριαστί, “᾿ according to paternal descent,” occurs in P Hal 1. 1248 (mid. iii/B.c.); cf. Syl/ 614 (= %1023)%3 (c. B.C. 200) ἀπογραφέσϑων . . . ἐν τριμήνωι τὸ ὄνομα πατριαστὶ ποτὶ τὸς ναποίας, where Herwerden (Zex. s.v.) understands πατριαστί rather in the sense or ‘‘addito nomine gentili.
πατριά (patria) — family line.
πατρι-ά,
Ionic dialect πατρ-ιή, ἡ, (πατήρ) lineage, descent, especially by the father's side, ἐγενεηλόγησε τὴν π. τὴν Κύρου [NT+5th c.BC+]
II. ={πάτρα} [Refs]clan, [Refs 5th c.BC+]
II.2. family, [LXX+NT]
III. in plural, = patrum officia, [Refs 4th c.AD+]
πατριά
patria
as if feminine of a derivative of 3962; paternal descent, i.e.
(concretely) a group of families or a whole race (nation):--family,
kindred, lineage.
see GREEK for 3962
πατριά, ᾶς, ἡ
n.f.
a family, tribe
πατριά πατριά, ionic -ιή, ἡ, πατήρ lineage, pedigree, by the father's side, Hdt.
= πάτρα II, a clan, house, family, id. Hdt., NTest.
Noun-GSF — Noun · genitive · singular · femininegenitive — of, from, belonging to.
Agrees with anything else marked singular feminine.
N-GSF Part of Speech: Noun Case: Genitive Number: Singular Gender: Feminine
fam'-i-li (mishpachah, bayith; patria):
1. The Foundation
2. Monogamy, the Ideal Relation
3. Equality of the Sexes
4. Polygamy
5. The Commandments and the Family (5th Commandment)
6. The Commandments and the Family (7th Commandment)
7. The Commandments and the Family (10th Commandment)
8. Primitive Monogamic Ideal
9. Reforms of Ezra and Nehemiah
10. The New Testament
11. The Teaching of Jesus
12. The Teaching of Paul
13. Modern Dangers
LITERATURE
1. The Foundation:
The Bible is the world's great teacher of monogamy--the union for life of one man and one woman in marriage as the basis of the family. Whatever may be said about the time of the writing of the books of the Bible, or of parts of them, the testimony of the whole is incontrovertibly to the point that marriage springs from the choice of one man and one woman of each other for a permanent family relation. Over and through the whole of the Bible…
3 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 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 109 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.
ἀγωγαὶ δήπουθεν αἱ ἐκ παίδων καὶ ἔθη πάτρια καὶ παλαιοὶ νόμοι, ὧν ἓν οὐδὲν ὁμολογεῖται ταὐτὸν εἶναι παρὰ πᾶσιν, ἀλλὰ κατὰ χώρας καὶ ἔθνη καὶ πόλεις, μᾶλλον δὲ καὶ κατὰ κώμην καὶ οἰκίαν ἑκάστην, ἄνδρα μὲν οὖν καὶ γυναῖκα καὶ νήπιον παῖδα τοῖς ὅλοις…
ἱερά τε πάτρια βαστάσας οἴχῃ φερόμενος ὑπό τε τῶν ἐμῶν τιμηθέντα προγόνων καὶ ὑπʼ ἐμοῦ θρησκείας τῆς αὐτῆς ἐκείνοις ἀξιωθέντα·
τῷ Βαραλιψι καὶ Παρεμβολῆς λεγομένας εἰς τὰ ἐνενήκοντα καὶ τρία ἔτη καὶ εἰς τὰ πάτρια ἀπὸ τοῦ ἐνεστῶτος εἰκοστοῦ ἔτους. ἀνθʼ ὧν μετρήσι ὁ Πολῆμις καθʼ ἔτος εἰς τὸ
ἄρουραι η α 𐅵 ἀπὸ ἐν ἀμπέλοις ἀβρόχου ἀρούρας ε διαρτάβου μεμισθωμεν εἰς τὰ πάτρια τῷ ιγ ἔτει ἀβρόχου ἄρουραι θ τὰ ἐπιβάλλοντά μοι μέρη Τυχιννεκώτεως ἐκ τοῦ κάτω
v,1 … τοῖς δημοσίοις … μαιας τη … … ἐξορκούντων … … ἐκ τῆς πατρίας … α εἰς ὑπουργίαν … … ν συνγραφομέ… … ιστάντα ταῖς πονηρίαις … ν
The Greek word Δαυίδ refers to David, the King of Israel. It is indeclinable and appears in various contexts in the New Testament, including references to his lineage and titles such as the Messiah. The spelling variations noted include Δανείδ and Δαβίδ. Notably, Abbott-Smith and Liddell-Scott-Jones provide similar references, while Mounce mentions its frequency of 59 times.
Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד),
David, King of Israel: Mt 1:6; 12:3, et al.; σκηνὴ Δ., Ac 15:16; κλεὶς Δ., Re 3:7; θρόνος Δ., Lk 1:32; ῥίζα Δ., Re 5:5; βασιλεία Δ., Mk 11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., v. Dalman, Words, 317), Mt 1:1 9:27, et al.; ἐν Δ., i.e. the Psalter, He 4:7
Δαυείδ. On the spelling of this name see J. H. Moulton Grammar of NT Greek 11. ὃ 45, and cf. below s.v. Σιλονανός.
Δαυείδ, Δαυίδ, Δαβίδ (Daueid, Dauid, Dabid) — David.
Δαυείδ (Rec. Δαβίδ), ὁ, indecl. (Heb. דָּוִד),
David, King of Israel: Mat.1:6; 12:3, and al.; σκηνὴ Δ., Act.15:16; κλεὶς Δ., Rev.3:7; θρόνος Δ., Luk.1:32; ῥίζα Δ., Rev.5:5; βασιλεία Δ., Mrk.11:10; υἱὸς Δ., the Messiah (Ps. Sol., 17:23; for other reff. in Jewish lit., see Dalman, Words, 317), Mat.1:1 9:27, and al.; ἐν Δ., i.e. the Psalter, Read the full entry →
Δαυίδ
Dabid
of Hebrew origin (1732); Dabid (i.e. David), the Israelite
king:--David.
see HEBREW for 01732
Δαυίδ, ὁ
Prop.n.
David
Δαυίδ Dauid 59x
also spelled Δανείδ and Δαβίδ, David, pr. name, indecl., Mt. 1:6; Lk. 1:27; Acts 2:29; Rom. 1:3; 2 Tim. 2:28
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
da'-vid (dawidh, or dawidh, "beloved"; Daueid, also in New Testament, Dauid, Dabid; see Thayer's Lexicon):
I. NAME AND GENEALOGY
II. EARLY YEARS
1. Shepherd
2. Slinger
3. Harpist
4. Poet
5. Psalmist
6. Tribesman
III. IN THE SERVICE OF SAUL
1. David First Meets Saul
2. His First Exploit
3. Envy of Saul and Flight of David
4. Jonathan and David
IV. DAVID IN EXILE
1. David as Outlaw
2. David Joins the Philistines
V. DAVID AS KING
1. Civil War
2. Conquests Abroad
3. Political Situation
4. The Ark
VI. DOMESTIC LIFE
1. His Wives and Children
2. Domestic Troubles
VII. HIS OFFICIALS
1. Prophets
2. Priests
3. Military Officers
4. Other Officials
5. Mutual Rivalry
VIII. PERSONAL CHARACTER OF DAVID
1. Chronicles
2. Psalms
3. Complex Character
4. Physical Courage
5. Moral Courage
6. Prudence
7. Strategy
8. Nobility
9. David in Relation to His Family
10. David in Relation to His Friends
11. His Success
12. His Foreign Friends
13. Nemesis
David
Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother’s name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).
His early occupation was that of tending his father’s sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd’s flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a…
(well-beloved), the son of Jesse. His life may be divided into three portions: His youth before his introduction to the court of Saul; His relations with Saul; His reign. The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse’s sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was "keeping the sheep," and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to…
Beloved, the youngest son of Jesse, of the tribe of Judah, born in Bethlehem B. C. 1085; one of the most remarkable men in either sacred of secular history. His life is fully recorded in 1Sa 16:1 1Ki 2:46. He was "the Lord’s anointed," chosen by God to be king of Israel instead of Saul, and consecrated to that office by the venerable prophet Samuel long before he actually came to the throne, 1Sa 16:1-13, for which God prepared him by the gift of his Spirit, and a long course of vicissitudes and dangers. In his early pastoral life he distinguished himself by his boldness, fidelity, and faith in God; and while yet a youth was summoned to court, as one expert in music, valiant, prudent in behavior, and comely in person. He…
59 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 59 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 280 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.
λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν Δαυείδ καὶ λέγει: Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν, καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη: καὶ ἐν ὁδῷ ἁμαρτωλῶν οὐκ ἔστη, καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτάνουσιν…
διὰ ζῆλος Δαυεὶδ φθόνον ἔσχεν οὐ μόνον ὑπὸ τῶν ἀλλοφύλων, ἀλλὰ καὶ ὑπὸ Σαοὺλ βασιλέως Ἰσραὴλ ἐδιώχθη.
πρῶτον περὶ τοῦ ποτηρίου: Εὐχαριστοῦμέν σοι, πάτερ ἡμῶν, ὑπὲρ τῆς ἁγίας ἀμπέλου Δαυεὶδ τοῦ παιδός σου, ἦς ἐγνώρισας ἡμῖν διὰ Ἰησοῦ τοῦ παιδός σου: σοὶ ἡ δόξα εἰς τοὺς αἰῶνας.
Ἀνθεμίου τῶν αἰωνίων Αὐγούστων ἑκουσίως καὶ αὐθαιρέτως ἐγγυᾶσθαι καὶ ἀναδεδέχθαι μονῆς καὶ ἐμφανείας Αὐρήλιον Δαυεὶδ Σιφίου ἀπὸ τῆς αὐτῆς κώμης ἐπὶ τὸ αὐτὸν παραμεῖναι τῇ κώμῃ καὶ ἀποκρίνασθαι ὑπὲρ
τὸ πεντακούκιν τοῦ υἱοῦ Δαῦιδ λίτραι ιδ οὐγκίαι γ γράμματα ιζ
ὑπατείας Φλαυίου Σενάτορος τοῦ λαμπροτάτου Τῦβι γ ὀγδόης ἰνδικτίονος. Αὐρήλιος Δαυεὶδ υἱὸς Βίκτορος Κωσταντίου ἀπὸ πρωτοκωμητῶν κώμης Ἀφροδίτης τοῦ Ἀνταιοπολίτου νομοῦ ἑξῆς ὑπογράφων Αὐρηλίῳ Ἀπολλῶτι