Matthew 4:13 — Word Study
N1904καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
BSAAndkai having leftkataleipō▸ [abandoning, departing from] <the>ho [located, situated] Nazareth,Nazareth, Nazara having comeerchomai▸ [came, traveled] he dweltkatoikeō▸ [dwelt, resided] ateis CapernaumKapernaoum whichho [is] on the sea-sideparathalassios△ [seaside, coastal area] inen [the] regionhorion [borders, territory] of ZebulunZaboulōn [a tribe of Israel] andkai of Naphtali,Nephthaleim [another tribe of Israel]
| Greek | English | Parsing |
|---|---|---|
| καὶ | And | Conjunction |
| καταλιπὼν | having left | Verb, second aorist, active |
| τὴν | <the> | Article, accusative, singular |
| Ναζαρά, | Nazareth, | Noun, proper name, indeclinable |
| ἐλθὼν | having come | Verb, second aorist, active |
| κατῴκησεν | he dwelt | Verb, aorist, active |
| εἰς | at | Preposition |
| Καφαρναοὺμ | Capernaum | Noun, proper name, indeclinable |
| τὴν | which | Article, accusative, singular |
| παραθαλασσίαν | [is] on the sea-side | Adjective, accusative, singular |
| ἐν | in | Preposition |
| ὁρίοις | [the] region | Noun, dative, plural |
| Ζαβουλὼν | of Zebulun | Noun, proper name, indeclinable |
| καὶ | and | Conjunction |
| Νεφθαλίμ, | of Naphtali, | Noun, proper name, indeclinable |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Leaving Nazareth, He went and lived in Capernaum, which is by the sea in the region of Zebulun and Naphtali, |
| KJV | And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: |
| ASV | and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali: |
| YLT | and having left Nazareth, having come, he dwelt at Capernaum that is by the sea, in the borders of Zebulun and Naphtalim, |
| WEB | Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali, |
| BBE | And going away from Nazareth, he came and made his living-place in Capernaum, which is by the sea, in the country of Zebulun and Naphtali: |
Where they part company is καταλιπὼν — see How Translations Differ.
The sentence is structured around one main action, with several phrases providing context and detail about where and how Jesus moved.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectκαταλείπω
verbκαταλείπω
The sentence as the grammar sees it Open the tree ›
1 of 15 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Matthew 4:13
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 Beginning of Jesus' Ministrygenerated
Matthew 4:13 describes Jesus leaving Nazareth to begin His ministry in Capernaum. This move was significant as it placed Him in a strategic location for His teachings and miracles. Capernaum, located by the sea, became a central hub for His activities and fulfilled the prophecies concerning the regions of Zebulun and Naphtali, as noted in Matthew 4:14.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 4:30–31 | But Jesus passed through the crowd and went on His way. |
| 2 | Matthew 11:23 | And you, Capernaum, will you be lifted up to heaven? No, you will be brought down to Hades! For if the miracles that were performed in you had been performed in Sodom, it would have remained to this day. |
| 3 | Matthew 17:24 | After they had arrived in Capernaum, the collectors of the two-drachma tax came to Peter and asked, “Does your Teacher pay the two drachmas?” |
| 4 | Mark 1:21 | Then Jesus and His companions went to Capernaum, and right away Jesus entered the synagogue on the Sabbath and began to teach. |
| 5 | John 4:46 | So once again He came to Cana in Galilee, where He had turned the water into wine. And there was a royal official whose son lay sick at Capernaum. |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — καταλιπὼν, kataleipōgenerated
The word καταλείπω (i.e., *kataleipo*) is a second aorist active participle meaning 'having left.' It conveys the idea of abandoning or departing from a place, which in this context refers to Jesus leaving Nazareth.
This participle indicates that Jesus made a decisive move, leaving behind His hometown to fulfill His mission. The use of this verb highlights the importance of His departure as a turning point in His ministry.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Leaving Nazareth, He went and lived in Capernaum.' Other translations like the KJV and ASV also use 'leaving' to describe Jesus' action.
However, some versions, such as the YLT and LSV, opt for 'having left,' which emphasizes the completed action of leaving Nazareth.
Sentence Structuregenerated
The main verb of the verse is καταλιπὼν, having left, which governs the action of Jesus moving to Capernaum. This verb is followed by a participial phrase ἐλθὼν, having come, indicating the manner of His arrival.
The structure of the sentence includes a series of noun phrases that specify the location and context of Jesus' dwelling, culminating in the geographical description of Capernaum.
Septuagint Backgroundgenerated
καταλείπω appears in the Septuagint, translating Hebrew terms that convey the idea of leaving or forsaking. It connects to the broader biblical theme of leaving one place for another, often for a divine purpose.
The word's usage in the Septuagint reflects similar contexts where individuals or groups abandon one location to fulfill God's plans, aligning with Jesus' mission.
In plain words — the whole versegenerated
Matthew 4:13 tells us that Jesus left Nazareth to live in Capernaum, a town by the sea. This move was significant because it fulfilled prophecies about the regions of Zebulun and Naphtali, marking the beginning of His public ministry.
Frequently Asked Questionsgenerated
Jesus left Nazareth to begin His public ministry in Capernaum, fulfilling the prophecies about the Messiah's activities in the regions of Zebulun and Naphtali.
Capernaum became a central location for Jesus' ministry, where He performed many miracles and teachings, making it a key site in the Gospels.
The phrase 'having left' indicates a decisive action, marking a transition from Jesus' private life in Nazareth to His public ministry in Capernaum.
Jesus' move to Capernaum fulfills the prophecy found in Isaiah regarding the land of Zebulun and Naphtali, indicating that the Messiah would bring light to these regions.
Reflection Questionsgenerated
- In what ways can I recognize when God is calling me to leave my comfort zone?
- How can I be open to new opportunities that God presents in my life, similar to Jesus' move to Capernaum?
- What does it mean to dwell in a place where God has called me, and how can I do that faithfully?
- How can I share the message of Jesus with others in my community, like He did in Capernaum?
The early church on this verse — how the Fathers read it
Theophylact of Ohrid comments on this verse, noting the significance of Jesus' departure as a lesson against recklessness in ministry.
Jesus departs, teaching us not to throw ourselves into dangers. He departs into Galilee, which means "rolling down," for the Gentiles had rolled down into sin.
Theophylact explains that Jesus' departure into Galilee teaches us to avoid unnecessary dangers, emphasizing the wisdom in His movements.
Early Church Fathers on Matthew 4 →Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Matthew 4:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd leaving Nazareth,.... Where he was educated, and had lived many years together; and where he preached first to the good liking of the people, who wondered at the gracious words that proceeded out
Read John Gill on Matthew 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: And leaving [ katalipoon (G2641)] Nazareth.
Read Robert Jamieson on Matthew 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleBy this (as was said before) it should seem that our Lord first went into the Nether Galilee, where Nazareth was, which after a time he left, and went to Capernaum; which Capernaum was a city near the sea, in the borders of Zebulun and Naphtali, whose lots in the land of Canaan were contiguous, and by the seaside, as appeareth by .
Read Matthew Poole on Matthew 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: Ver. 13. And leaving Nazareth] Where he had his conception and education; and did therefore in a special manner affect them, and seek their good, but they would not. For when he would have healed Israel, then the iniquity of Ephraim broke out, as the leprosy in their foreheads, Hosea 7:1; they refused to be reformed, they hated to be healed. Some few sick folk he healed there, and that was all he could do for them, more than marvel at their unbelief. He "could do there no mighty work," saith St Mark, and therefore left them, saith St Matthew: than the which he…
Read John Trapp on Matthew 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) Leaving Nazareth.—The form of the name in the older MSS. is Nazara. St. Matthew records the bare fact. St. Luke (Luke 4:16-30) connects it with His rejection by the men of this very place, where He had been brought up, and their attempt upon His life. St. John (John 2:12) states a fact which implies (1) that Capernaum had not been before the home of the mother of our Lord and of His brethren, and (2) that there were ties of some kind drawing them thither for a temporary visit. The reasons for the choice of that city lie, some of them, on the surface. (1.) The exact site of Capernaum has long been one of the vexed questions of the topography of Palestine, but the researches of the…
Read Charles John Ellicott on Matthew 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. And leaving Nazareth] Or, entirely leaving Nazareth, καικαταλιπωντηνναζαρετ, from κατα, intensive, and δειπω, I leave. It seems that, from this time, our blessed Lord made Capernaum his ordinary place of residence; and utterly forsook Nazareth, because they had wholly rejected his word, and even attempted to take away his life. See Lu 4:29. Galilee was bounded by mount Lebanon on the north, by the river Jordan and the sea of Galilee on the east, by Chison on the south, and by the Mediterranean on the west. Nazareth, a little city in the tribe of Zebulon, in lower Galilee, with Tabor on the east, and Ptolemais on the west. It is supposed that this city was the usual residence of…
Read AdamClarke on Matthew 4 →CambridgeThe Cambridge Bible for Schools and Colleges13. leaving Nazareth] partly because of the unbelief of the Nazarenes, partly (we may infer) in order to be in a frontier town from which He might easily pass from the jurisdiction of Antipas. Capernaum] or Capharnaum, a town on the N. W. shore of the Sea of Galilee. The exact site is keenly disputed. It was, perhaps, at Khan Minyeh (see map), not quite on the Sea, but on the plain of Gennesaret, at a short distance from the sea. It was the scene of a considerable traffic, and had a large Gentile element in its population. Others identify Capernaum with the modern Tell Hϋm, at the N. end of the Lake in the plain of the Jordan. The name Tell Hϋm nearly THE SEA OF GALILEE, called the Lake of…
Read Cambridge on Matthew 4 →Albert Barnes1798–1870Barnes' Notes on the BibleLeaving Nazareth - Because his townsmen cast him out, and rejected him. See Luke 4:14-30. Came and dwelt in Capernaum - This was a city on the northwest corner of the Sea of Tiberias.
Read Albert Barnes on Matthew 4 →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
Leaving Nazareth, He went and lived in Capernaum, which is by the sea in the region of Zebulun and Naphtali,
Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali,
Leaving Nazareth, He went and lived in Capernaum, which is by the sea in the region of Zebulun and Naphtali,
While in Galilee, he moved from Nazareth by the sea, in the region of Zebulun and Naphtali,
Tyndale line
And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali:
and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali:
And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim;
And leauing Nazareth, went and dwelt in Capernaum, which is neere the sea in the borders of Zabulon and Nephthalim,
Strictly literal
and having left Nazareth, he went and dwelt at Capernaum, which is on the sea-side in the borders of Zabulon and Nepthalim,
and having left Nazareth, having come, he dwelt at Capernaum that is by the sea, in the borders of Zebulun and Naphtalim,
and having left Nazareth, having come, He dwelt at Capernaum that is by the sea, in the borders of Zebulun and Naphtali,
He left Nazareth and went and lived in Capernaum, which is by the Sea of Galilee, in the territories of Zebulun and Naphtali.
From the Latin
And leaving the city Nazareth, he came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and Nephthalim;
Simplified
Leaving Nazareth, he came to stay in Capernaum, on the shores of the sea in the regions of Zebulun and Naphthali.
And going away from Nazareth, he came and made his living-place in Capernaum, which is by the sea, in the country of Zebulun and Naphtali:
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
et, relicta civitate Nazareth, venit, et habitavit in Capharnaum maritima, in finibus Zabulon et Nephthalim :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܫܒܩܗ ܠܢܨܪܬ ܘܐܬܐ ܥܡܪ ܒܟܦܪܢܚܘܡ ܥܠ ܝܕ ܝܡܐ ܒܬܚܘܡܐ ܕܙܒܘܠܘܢ ܘܕܢܦܬܠܝ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
The standard critical text of the New Testament.
καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
The previous edition, still widely cited.
καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
The Society of Biblical Literature edition, freely licensed.
καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
The edition that turned scholarship toward the earliest manuscripts.
καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
An independent critical text built from the oldest witnesses then known.
καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
A recent critical edition following documentary evidence closely.
καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
The reading of the majority of surviving manuscripts.
καὶ καταλιπὼν τὴν Ναζαρά, ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ,
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 Matthew 4:13
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
καί (kai) is a conjunction meaning 'and,' used to connect words, phrases, and clauses. It serves various functions, including copulative and adjunctive uses, and can express cumulative ideas like 'also' or 'even.' The New Testament frequently employs it to link terms and sentences, as seen in verses like Matthew 2:18 and John 10:3. Abbott-Smith notes its use in both simple and complex structures, while Thayer emphasizes its role as the most common particle in the New Testament.
καί, a conj., and; the most freq. by far of all the particles in the N. T. [On its uses see W. § 53, 3sqq.; B. 361 (310) sqq., and ef. Ellicott on Phil. iv. 12; on the difference between it and τέ see 8. v. τέ ad init. ] I. It serves as a copulative i.e. to connect (Lat. et, atque, Germ. und) ; 1. it connects single words or terms: a. univ., as of Φαρισαῖοι καὶ Σαδδουκαῖοι, Mt. xvi. 1; ὁ θεὸς καὶ πατήρ, he who is God and Father (see θεός, 3); ἐν καρδίᾳ καλῇ καὶ ἀγαθῇ, Lk. viii. 15; πολυμερῶς καὶ πολυτρόπως, ΗΘ}. 1. 1; it is repeated before single terms, to each of which its own force and weight is thus given: ἡ υἱοθεσία καὶ ἡ δόξα καὶ ai διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, Ro. ix. 4 ; ἁγία καὶ δικαία καὶ ἀγαθή, Ro. vii. 12; add, Mt. xxiii. 23; Lk. xiv. 21; Jn. xvi. 8; Acts xv. 20, 29; xxi. 25; Heb. ix. 10; Rey. v. 12; xviii. 12 sq.; ef. W. 519 sq. (484). b. it…
Read the full entry →και. In LAE p. 129 ff. Deissmann discusses the thoroughly popular character of the Johannine style with its short paratactic sentences, introduced by kal. . . καί. To illustrate this, he cites amongst other exx. a Dream from the Serapeum, P Par 51 (B.C. 160) (= Selections, p. 18 ff. : see especially the amended readings in Archiv vi. p. 204), which runs—** ὦμ[ην] βατί -- δ)ίζειν pe [ἀπ]ὸ λειβὸς ἕως ἀ[ πηλι]ώτου, καὶ ἀναπίπτομαι ἐπ᾿ ἄχυρον" καὶ [ἄν]θρωπ[ος9] ἀπὸ λιβός μου, ἐχόμενός μου’ ἀναπίπτει καὶ αὐτός, καὶ ὥσπερ κεκλειμμ[évot] μου ἦσαν οἱ ὀφθαλμοί μου, καὶ ἐξαί[φνης] ἀνύγω τοὺς ὀφθαλμούς pov, καὶ ὁρῶ kTA., “ I dreamed that I was going from West to East, and I lie down upon chaff. And there | αὐτὸ (deleted in the original) Σεμφθεῖ. | ἐκ καινῆς ἐν Σομολ(ῶ)…
Read the full entry →καί (kai) — and.
καί,
conjunction, copulative, joining words and sentences,
__A and; also adverb, even, also, just, frequently expressing emphatic assertion or assent, corresponding as positive to the negative οὐ (μή) or οὐδέ (μηδέ). copulative, and,
__A.I joining words or sentences to those preceding, ἦ, καὶ κυανέῃσιν ἐπ᾽ ὀφρύσινεῦσε Κρονίων [Refs 8th c.BC+]: repeated with two or more Nouns, αἱ δὲ ἔλαφοι κ. δορκάδες κ. οἱ ἄγριοι οἶες κ. οἱ ὄνοι οἱ ἄγριοι [Refs 5th c.BC+]; joining only the last pair, [Refs 4th c.BC+]; ὁ ὄχλος πλείων κ. πλείων ἐπέρρει more and more, [Refs 5th c.BC+]; to add epithets after πολύς, πολλὰ κ. ἐσθλά [Refs 8th c.BC+]
καί
kai
apparently, a primary particle, having a copulative and sometimes also
a cumulative force; and, also, even, so then, too, etc.; often used in
connection (or composition) with other particles or small words:--and,
also, both, but, even, for, if, or, so, that, then, therefore, when,
yet.
καί
Cj.
and, even, also, namely
καί kai 9x
(1) and, Mt. 2:2, 3, 11; 4:22; (2) καί ... καί, both ... and; (3) as a cumulative particle, also, too, Mt. 5:39; Jn. 8:19; 1 Cor. 11:6; (4) emphatic, even, also, Mt. 10:30; 1 Cor. 2:10; in NT adversative, but, Mt. 11:19; also introductory of the apodosis of a sentence, Gal. 3:28; Jas. 2:4
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
9,477 occurrences in the New Testament, rendered 42 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 8,978 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
1 ἔτους ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν
The Greek word καταλείπω (i.e., *kataleipo*) means to leave behind or abandon. It can refer to leaving something remaining, forsaking, or reserving. In the New Testament, it appears in contexts such as leaving a place (Matthew 4:13) or forsaking a family (Matthew 19:5). The lexicons also note its use in a metaphorical sense, such as abandoning true religion (2 Peter 2:15).
κατα-λείπω,
[in LXX chiefly far שׁאר, ni., hi., also for עזב, יתר, etc.;]
to leave behind, leave: c. acc. pers. (rei), Mt 4:13, Mk 12:19, 21, Lk 20:31, Ac 24:27 25:14, He 11:27; of sailing by a place, Ac 21:3; ptcp., καταλιπών, redundant (Dalman, Words, 21 f.), Mt 16:4 21:17; pass., Jo 8:[9], I Th 3:1; metaph., εὐθεῖαν ὁδόν, II Pe 2:15.
Read the full entry →κατα-λείπω ; fut. καταλείψω ; 1 aor. κατέλειψα (in later auth.; ef. Lob. ad Phryn. p. 713 sqq.; [Veitch s. v. λείπω; WH. App. p. 169 sq.]); 2 aor. κατέλιπον ; Pass., pres. καταλείπομαι; pf. ptep. καταλελειμμένος [ WH -Acppevos, see (their App. p. 154°, and) 8. v.I, ¢]; 1 aor. κατελείφθην; (see κατά, III. 5); Sept. for win, Vswn, tip; [fr. Hom. down ]; to leave behind; with ace. of place or pers. ; a. i q. to depart from, leave, a pers. or thing: Mt. iv. 13; vi. 4; xxi. 17; Heb. xi. 27 ; metaph. εὐθεῖαν ὁδόν, to forsake true religion, 2 Pet. ii. 15. pass. to be left: In. viii. 9; i.q. to remain, foll. by ἐν with dat. of place, 1 Th. iii. 1. b. i. q. to bid (one) to remain: twain a place, Acts xviii. 19; Tit. i. 5 [R G; al. ἀπολείπω]. ec. to forsake, leave to one’s self a pers. or thing, by ceasing to care for it, to abandon, leave in the lurch: τὸν πατέρα k. τὴν μητέρα, Mt. xix.5; Mk. x.…
Read the full entry →καταλείπω. For the yst aor. formation κατέλειψα, as in Ac 6%, cf. P Giss I. 69% (A.D. 118-9) αὐτὸν παρὰ σοὶ κατέλειψα, P Ryl II. 15328 (a.p. 138-61) ὃν κατέλιψα ἐν Ζμύρνῃ τῆς ᾿Ασίας παρὰ τροφῷ θηλάζοντα, and the exx. in Deissmann 2.5 p. 190. The verb is very common of property “‘left” or bequeathed, as in P Eleph 2° (B.c. 285-4) ἐὰν δέ τι πάσχηι Διονύσιος, καταλείπειν τὰ ὑπάρχοντα αὑτοῦ πάντα Καλλίσται, P Magd 13 (B.C. 217) ἐπιζητοῦντές τινα μέρη τῶν καταλειφθέντων ὑπαρχόντων ὑπὸ Φιλίππου, P Tebt 11. 380% (A.D. 67) καταλιφθησωμένων ὑπαρχόντων ἁπάντων, 20. 327." (late ii/A.D.) τετελευτηκότος ἀπ[όρου] μηδὲ ἕν καταλείπ[οντο]ς, ‘he died without means, leaving nothing at all” (Edd.), 24. 4068 (c. A.D. 266) λόγος ὧν κατάλειψεν (1. κατέλ--) Tlatdos γενόμ[ε]νός pov ἀ[ν]ήρ, ‘‘account of effects left by Paulus, my late husband” (Edd.). With the usage in Mk 107 we may compare P Oxy III. 5264…
Read the full entry →καταλείπω (kataleipō) — to leave behind.
καταλείπω,
later καταλιμπάνω (which see), Epic dialect also καλλείπω [Refs 8th c.BC+]: future καλλείψω [Refs]: aorist κάλλῐπον [Refs]: aorist 1 subjunctive καλλείψῃς [Refs 4th c.AD+]; participle καλλείψας [Refs 2nd c.AD+]; Ionic dialect iterative καταλίπεσκε (κατελίπεσκε, καταλειπέεσκε codices) [Refs 5th c.BC+]: perfect -λέλοιπα[Refs 5th c.BC+] —middle, future καταλείψομαι (in passive sense) [Refs 5th c.BC+]: aorist 2 -ελιπόμην[Refs 5th c.BC+]:—passive, future καταλειφθήσομαι [Refs 5th c.BC+]:—leave behind, πὰρ δ᾽ ἄρ᾽ ὄχεσφιν ἄλλον.. κάλλιπεν [Refs 8th c.BC+]; especially of persons dying or going into a far country, κὰδ δέ με Χήρην λείπεις ἐν μεγάροισι [Refs 8th c.BC+] —middle, καταλείπεσθαι παῖδας leave behind one, [Refs 5th c.BC+]:— passive, to be left, remain behind, κατελέλειπτο ἐν Πέρσῃσι [Refs 5th c.BC+] a force left…
Read the full entry →καταλείπω
kataleipo
from 2596 and 3007; to leave down, i.e. behind; by implication, to
abandon, have remaining:--forsake, leave, reserve.
see GREEK for 2596
see GREEK for 3007
καταλείπω
v.
I leave behind, abandon
καταλείπω epic also καλλείπω fut. καλλείψω aor2 κάλλι^πον ionic imperf. καταλείπεσκον fut. mid. in pass. sense fut. καταλειφθήσομαι to leave behind, Il.; esp. of persons dying or going into a far country, οἷόν μιν Τροίηνδε κιὼν κατέλειπεν Ὀδυσσεύς Od.; κ. τινὰ μόνον Soph., etc.; so in Mid., καταλείπεσθαι παῖδας to leave behind one, Hdt., etc.: —Pass. καταλελειμμένος τοῦ ἄλλου στρατοῦ being part of the army left behind, id. Hdt.
to leave as an heritage, Od., attic; καταλείψει οὐδὲ ταφῆναι will leave not enough to be buried with, Ar.
in Mid., simply, to leave in a certain state, Hdt.
to forsake, abandon, leave in the lurch, Hom., attic
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
left (sama'l, "to go to the left," "to turn to the left," semo'l, "the left hand," sema'li, "belonging to the left," "situated on the left"; aristeros, and euphemistically euonumos, literally, "having a good name," "of good omen"): The words are chiefly used in orientation with or without the addition of the word "hand." So Abraham says to Lot: "If thou wilt take the left hand (semo'l), then I will go to the right; or if thou take the right hand, then I will go to the left (sama'l)" (Ge 13:9). Frequently in Hebrew idiom the right hand and the left are mentioned together in order to express the idea "everywhere," "anywhere," "altogether" (Ge 24:49; Ex 14:22,29; Nu 22:26…
24 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 24 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 149 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.
εὐθὺς δὲ καὶ τὰ γένη τῶν πτηνῶν ἐδημιούργει ὡς ἀδελφὰ τῶν καθ’ ὕδατος — ἑκάτερα γὰρ νηκτά — μηδεμίαν ἰδέαν τῶν ἀεροπόρων ἀτελῆ καταλιπών.
τραφεὶς γὰρ οὗτος καὶ παρελθὼν εἰς ἡλικίαν ἤδη καλὰ κρίνειν δυναμένην καὶ γενόμενος αὐτὸς ἄριστος μιμητὰς τῶν αὐτῶν τοὺς ἀπογόνους κατέλιπεν.
οὗτος δἰ ὑπακοῆς ἐξῆλθεν ἐκ τῆς γῆς αὐτοῦ καὶ ἐκ τῆς συγγενείας αὐτοῦ καὶ ἐκ τοῦ οἴκου τοῦ πατρὸς αὐτοῦ, ὅπως γῆν ὀλίγην καὶ συγγένειαν ἀσθενῆ καὶ οἶκον μικρὸν καταλιπὼν κληρονομήσῃ τὰς ἐπαγγελίας τοῦ θεοῦ.
ἀνδρῶν· εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι· ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
ἀνδρῶν. εἴη μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι. ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
Τασκοῦ· εἴη μέν μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, ἐὰν δέ τι ἀνθρώπινον πάθω, καταλείπω καὶ δίδωμι τὰ ὑπάρχοντά μοι ἔγγαιά τε καὶ ἔπιπλα καὶ κτήνη καὶ ὅσα ἂν
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 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.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
The Greek word ἔρχομαι (i.e., *erchomai*) means 'to come' or 'to go.' It is used in various contexts, often indicating arrival or return, and can apply to both people and events. The New Testament frequently employs this term, notably in references to the coming of the Messiah (e.g., Mt 11:3). Lexicons note its use with various prepositions to indicate direction or purpose.
ἔρχομαι,
[in LXX very freq. for בּוֹא, also for הלךְ ni., אתה, etc., 34 words in all ;]
to come;
ἔρχομαι, impy. ἔρχου. ἔρχεσθε, (for the Attic ἴθι, tre fr. εἶμι); impf. ἠρχόμην (for ἤειν and ya more com. in Attic) ; fut. ἐλεύσομαι; ---- (on these forms cf. [esp. Rutherford, New Phryn. p. 103 sqq.; Veitch 5. v.]; Matthiae § 234; Bttm. Ausf. Spr. ii. 182 sq.; Kriiger § 40 5. v.; Kiihner §343; W.§ 15s. v.; [B. 58 (50)]); pf. ἐλήλυθα; plpf. ἐληλύθειν; 2 aor. ἦλθον and (occasionally by LT Tr WH [together or severally ]—as Mt. vi. 10; [vii. 25, 27; x.13; xiv. 34; xxv. 86; Mk. i. 29; vi. 29; Lk. i. 59; ii. 16; v. 7; Vi. 17; viii. 35; x1. 2; xxiii. 33; xxiv. 1,23]; Jn. [1.39 (40); iii. 26]; iv. 27; [xii. 97; Acts xii. 10; [xiv. 24]; xxviii. 14 sq. etc.) in the Alexandrian form ἦλθα (see ἀπέρχομαι init. for reff.); Sept. for x13, rarely for ANN and 72; [fr. Hom. down] ; I. to come; 1. prop. a. of persons; a. univ. to come from one place into another, and used both of persons arriving,—as in…
Read the full entry →ἔρχομαι. P Fay 123!5 (c A.D. 100) ἐλήλυθεν γὰρ Τεύφιλος ᾿Ιουδαῖος λέγων [ὅ]τι ἤχθην is γεωργίαν, ‘ Teuphilus the Jew has come saying, ‘I have been pressed in as a cultivator’” (Edd.) will serve as an instance of the ordinary use of this very common verb: the mention of the Jew Teuphilus (or Theophilus) is interesting. A few miscellaneous exx. may be added which illustrate NT constructions or phrases— with Jn 5*% cf. P Lond 427 (B.c. 168) (= I. p. 30, Se/ections, Ῥ. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ τὴν τοῦ σίτου τιμήν, ‘ having come to the last extremity because of the high price of corn,” P Vat A® (B.c. 168) (= Witkowski’, p. 65) τοῦ παιδίου σου els τὰ ἔσχατα ἐληλυθότος, P Flor IL. 212° (A.D. 254) els τοσαύτην ἀτυχίαν ἦλθες. . . ὡς μὴ ἔχειν σε ἀρτά[β]ην μίαν λωτίνου: with Jn 939 cf. P Tor I. 1 ἴ1 39 (B.c. 116) ἔρχεσθαι ἐπὶ τὸ κριτήριον : with Jn 18, cf. the late P Iand I. 21% (vi/vii A.D.)…
Read the full entry →ἔρχομαι (erchomai) — to come/go.
ἔρχομαι
[Refs 8th c.BC+]: imperfect ἠρχόμην [Refs 5th c.BC+]; frequently in later Prose, [LXX+NT+2nd c.AD+]; in Attic dialect rare even in compounds, ἐπ-ηρχόμην [Refs 5th c.BC+]future ἐλεύσομαι, [Refs 8th c.BC+], Ionic dialect, Trag. [Refs 5th c.BC+], in Attic dialect Prose only in [Refs 5th c.BC+]: aorist, Epic dialect and Lyric poetry ἤλῠθον [Refs 8th c.BC+]; but ἦλθον is more frequently even in [Refs 8th c.BC+]; Epic dialect infinitive ἐλθέμεναι, -έμεν, [Refs 8th c.BC+] unaugmented unless ἐξ-ελύθη [Refs 8th c.BC+]; Doric dialect ἦνθον [Refs 5th c.BC+]; participle ἐνθών [Refs 6th c.BC+]; subjunctive ἔνθῃ [Refs]; Laconian dialect ἔλσῃ, ἔλσοιμι, ἐλσών, [NT+5th c.BC+]; 3rd.pers. plural ἤλθοσαν [LXX+2nd c.BC+]; ἤλυθα [Refs 4th c.AD+]perfect ἐλήλῠθα (not in [Refs 8th c.BC+]; syncopated. plural ἐλήλῠμεν, -υτε, [Refs 5th c.BC+]; Epic dialect…
Read the full entry →ἔρχομαι
erchomai
middle voice of a primary verb
(used only in the present and imperfect tenses, the others being
supplied by a kindred (middle voice)
eleuthomai el-yoo'-thom-ahee, or (active)
eltho el'-tho,
which do not otherwise occur)
to come or go (in a great variety of applications, literally and
figuratively):--accompany, appear, bring, come, enter, fall out, go,
grow, X light, X next, pass, resort, be set.
ἔρχομαι
v.
I come, go
ἔρχομαι erchomai 632x
to come, to go, to pass. By the combination of this verb with other terms, a variety of meaning results, which, however, is due, not to a change of meaning in the verb, but to the adjuncts. Ὁ ἐρχόμενος, He who is coming, the expected Messiah, Mt. 11:3
ἔρχομαι to come or go, Hom., etc.
to come or go back, return, Od.; in full, αὖτις, ἄψ, πάλιν ἐλθεῖν id. Od.
c. acc. cogn., ὁδόν or κέλευθον ἐλθεῖν to go a journey, Hom., Aesch.; ἀγγελίην ἐλθεῖν to go a message, Il.
c. gen. loci, πεδίοιο ἐλθεῖν over or across the plain, id. Il.
c. part. fut., to denote the object, ἔρχομαι οἰσόμενος I go to fetch, id. Il.; μαρτυρήσων ἦλθον Aesch., etc.:—like an auxiliary Verb, ἔρχομαι λέξων I am going to tell, I intend to say (as in French je vais dire), Hdt.
the aor. part. ἐλθών is often added to another Verb, κάθηρον ἐλθών come and cleanse, Il., etc.
Post-Homeric phrases:
εἰς λόγους ἔρχεσθαί τινι to come to speech with, Hdt., Soph.
Verb-2AAP-NSM — Verb · second aorist · active · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-2AAP-NSM Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Participle Case: Nominative Number: Singular Gender: Masculine
kum: The translation of many Hebrew and Greek words. In the phrase "The Spirit of Yahweh came mightily upon him" (Jud 14:6,19; 15:14; 1Sa 10:10; 11:6; 16:13), the word is tsaleah; Jud 14:6; 15:14 "came mightily," which is the uniform translation of the Revised Version (British and American) (compare Jud 13:25 "to move," i.e. to disturb or stir up). In Jud 6:34; 1Ch 12:18; 2Ch 24:20, it is labhesh, "to clothe"; the Revised Version, margin "The Spirit .... clothed itself with Gideon" and .... "with Zechariah,"…
642 occurrences in the New Testament, rendered 91 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 635 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 423 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.
ταύτης δʼ ὑπʼ ὄψιν οὐκ ἐρχομένης, ἀλλὰ βαθεῖ μὲν κρυπτομένης σκότει, πνεύματος δʼ αὐτὴν ἄνωθεν ἐπιθέοντος, γενέσθαι φῶς ἐκέλευσεν ὁ θεός.
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.
καὶ ἵνʼ ἀεὶ διδῶσιν οἱ ἐκεῖθεν ποιά τινα· τὴν δὲ τιμὴν αὐτοῦ ὡς ἂν ἔλθῃς δώσουσι. καί, εἰ δυνατόν, Ἕρμωνα πρόδομα λαβεῖν ἄχρι τῶν Λαμέδοντος.
καὶ ἐν τῶι β ἔτει … τῆι ζ εἰς τὴν η ἦλθεν μετά μεθυόντων … τινων καὶ ἔκρουσεν τὴν θύραν κελεύων ἄνοιξον ἵνα πίωμεν. ἐμοῦ δὲ
παρὰ τοῖς ἐν Πηλουσίωι θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις
κατοικέω is built from the prefix κατ- and the root οικέω, meaning to dwell or inhabit. It covers the act of residing in a place, either literally or metaphorically, including divine indwelling. The New Testament uses it in various contexts, such as God dwelling in the temple (Mt 23:21) and Christ dwelling in believers (Eph 3:17).
κατ-οικέω, -ῶ; 1 aor. κατῴκησα; [fr. Soph. and Hat. down]; Sept. times uncounted for 307), more rarely for 137; 1. intrans. todwell, settle; 8. prop.: foll. by ev w. dat. of place, Lk. xiii. 4 [Tr WHom. ἐν]; Acts i. 20; 5 [T WHurrg. εἰς (see below)]; vii. 2,4, 48; ix. 22; xi. 29; xiii. 27; xvii. 24; Heb. xi. 9; Rev. xiii. 12; foll. by εἰς (a pregnant construction; see εἰς, C. 2 p.186*), Mt. ii. 23; iv.13; Acts vii. 4; ἐπὶ τῆς γῆς, Rev. ili. 10; vi. 10; viii. 13; xi. 10; xiii. 8, 14; xiv. 6 Rec.; xvii. 8, (Num. xiii. 33; xiv. 14; xxxv. 32, 34); ἐπὶ πᾶν τὸ πρόσωπον [παντὸς προσώπου LT Tr WH (cf. ἐπί, C. 1. 1a.)] τῆς γῆς; Acts xvii. 26; ὅπου, Rev. ii. 13; so that ἐκεῖ must be added mentally, Acts xxii. 12; demons taking possession of the bodies of men are said κατοικεῖν ἐκεῖ, Mt. xii. 45; Lk. xi. 26. b. metaph., divine powers, influences, etc., are said κατοικεῖν ἔν τινι (dat. of pers.)…
Read the full entry →κατοικέω, in the general sense of ‘‘ dwell in,’’ ‘‘inhabit,’’ is found in such passages as P Fay 9814 (A.D. 123) τὰ évolkia . . ἧς κατοικῖ αὐτῶν κοινωνικῆς ο[ἰκίας] ἐν κώμῃ Εἰὐημερείᾳ, *‘ the rent of the house at Euhemeria jointly owned by them at which she lives’’ (Edd.), P Oxy VIII. 110217 (c. a.D. 146) © τοῦ νομ]οῦ στρατηγὸς ἀκρειβέστερον ἐξετάσει τ κατοικῖ, ‘the strategus of the nome shall hold a more exact inquiry in the place where he lives” (Ed.). More technically used, the verb refers to the permanent ‘‘residents’’ of a town or village, as distinguished from those ‘‘ dwelling as strangers Ὁ or ‘‘sojourners” (παροικοῦντες) : cf. Gen 371. See further Hohlwein ZL’ Egypte Romaine, p. 351 f., Jouguet Ve municipale, p. 57…
Read the full entry →κατοικέω (katoikeō) — to dwell.
κατοικ-έω,
settle in, colonize, πόλιν [Refs 5th c.BC+]; τοῖς κατοικεῖν ἐθέλουσι τὰν πόλιν Decrees Byzantine cited in [Refs 4th c.BC+]: generally, inhabit, τόπους [Refs 5th c.BC+], etc.:— passive, to be dwelt in or inhabited, opposed to κατοικίζομαι (to be just founded), [Refs 4th c.BC+]
2. absolutely, settle, dwell, ζητοῦσα.. ποῦ κατοικοίης [Refs 5th c.BC+]; ἐν δόμοις, ἐν ἄστεσι, [NT+5th c.BC+]; especially of non-citizens, Ἐφέσιοι καὶ οἱ -οῦντες [Refs 4th c.BC+]:—perfect and pluperfect passive, to have been planted or settled, κατὰ κώμας [Refs 5th c.BC+]; κ.νῆσον, τὴν μεσόγειαν, [Refs 5th c.BC+]
κατοικέω κατοικίζω
katoikeo
from 2596 and 3611; to house permanently, i.e. reside (literally or
figuratively):--dwell(-er), inhabitant(-ter).
see GREEK for 2596
see GREEK for 3611
κατοικέω
v.
I dwell in, settle in, inhabit
κατοικέω fut. ήσω to dwell in as a κάτοικος, to settle in, colonise, Hdt., Eur.: generally, to inhabit, Soph., Eur., etc.
absol. to settle, dwell, Soph., Eur., etc.:—so in perf. and plup. pass. to have been settled, to dwell, Hdt.
in Pass., of a state, to be administered, governed, Soph., Plat.
intr. of cities, to lie, be situate, Plat.
Verb-AAI-3S — Verb · aorist · active · indicative · third person · singularaorist active indicative — a completed action, viewed as a whole.
V-AAI-3S Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: third Number: Singular
45 occurrences in the New Testament, rendered 8 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 45 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 375 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 δέ γε σοφίας μεστὸς Ἰακὼβ καὶ πολίτης ἐστὶ καὶ οἰκίαν τὴν ἀρετὴν κατοικεῖ·
ὡς ὁ κατακλυσμὸς ἐγένετο καὶ ὃν τρόπον Νῶχος σωθεὶς ἐν λάρνακι μετὰ τῶν συγγενῶν κατῴκησεν ἐν τῷ Σινάρῳ πεδίῳ.
ἴδε οὖν, ἡμεῖς ἀναπεπλάσμεθα, καθὼς πάλιν ἐν ἑτέρῳ προφήτῃ λέγει: Ἰδού, λέγει κύριος, ἐξελῶ τούτων, τουτέστιν ὧν προέβλεπεν τὸ πνεῦμα κυρίου, τὰς λιθίνας καρδίας καὶ ἐμβαλῶ σαρκίνας: ὅτι αὐτὸς ἐν σαρκὶ ἔμελλεν φανεροῦσθαι καὶ ἐν ἡμῖν κατοικεῖν.
διαστολὴ ἀρταβίας ιε ἔτους Τραιανοῦ τοῦ κυρίου κατοίκων Κερκεσήφεως. Ἑρμῆς Διδύμου σὺν ταῖς εἰς Πτολεμᾶν Διδᾶ διὰ Ἡρακλείας θυγατρὸς πυροῦ ἀρτάβαι ϛ
ἐπιποτισμοῖς ἀκολούθως τῆι προγεγραμμένηι διαιρέσει, κυρίας δὲ εἶναι καὶ τὰς διὰ τῶν καταλοχισμῶν τῶν κατοίκων . καὶ ἀπέχειν τὴν ὁμολογοῦσαν Διδύμην παρὰ τοῦ Λυσιμάχου τὸ ἑσταμένον παραχωρητικὸν κεφάλαιον τῶν
κγ ἔτους Ἀντωνίνου Καίσαρος τοῦ κυρίου Εὐσεβοῦς Θεαδελφείας ἔστι δὲ λήμματα κγ ἔτους. ναυβίου κατοίκων δραχμαὶ υκα ὀβολὸς ἡμιωβέλιον χαλκοῖ 2 προσδιαγραφομένων δραχμαὶ μβ ὀβολὸς γίνονται δραχμαὶ υξγ διώβολον
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The word Καφαρναούμ (Kapharnaoum) refers to Capernaum, a village in Palestine, derived from Hebrew meaning 'Nahum's village.' It appears in several New Testament passages, including Matthew, Mark, and John. The entries consistently identify it as a proper noun without significant variation in meaning.
Καφαρναούμ
Kapernaoum
of Hebrew origin (probably 3723 and 5151); Capernaum (i.e.
Caphanachum), a place in Palestine:--Capernaum.
see HEBREW for 03723
see HEBREW for 05151
Καπερναούμ, ἡ
Prop.n.
Capernaum
Καφαρναούμ Kapharnaoum 16x
indecl. pr. name, Capernaum. See PhotoGuide.
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
ka-per'-na-um (Kapernaoum (Textus Receptus), Kapharnaoum (Codex Vaticanus, Codex Sinaiticus, Codex Bezae; etc.)): The woe spoken by the Master against this great city has been fulfilled to the uttermost (Mt 11:23; Lu 10:15). So completely has it perished that the very site is a matter of dispute today. In Scripture Capernaum is not mentioned outside the Gospels. When Jesus finally departed from Nazareth, He dwelt in Capernaum (Mt 4:13) and made it the main center of His activity during a large part of His public ministry. Near by He called the fishermen to follow Him (Mr 1:16), and the publican from the receipt of custom (Mt…
Capernaum
Nahum’s town, a Galilean city frequently mentioned in the history of our Lord. It is not mentioned in the Old Testament. After our Lord’s expulsion from Nazareth (Matt. 4:13-16; Luke 4:16-31), Capernaum became his “own city.” It was the scene of many acts and incidents of his life (Matt. 8:5, 14, 15; 9:2-6, 10-17; 15:1-20; Mark 1:32-34, etc.). The impenitence and unbelief of its inhabitants after the many evidences our Lord gave among them of the truth of his mission, brought down upon them a heavy denunciation of judgement (Matt. 11:23).
(village of Nahum) was on the western shore of the Sea of Galilee. (Matthew 4:13) comp. John 6:24 It was in the "land of Gennesaret," [ (Matthew 14:34) comp. John 6:17,21,24 ] It was of sufficient size to be always called a "city," (Matthew 9:1; Mark 1:33) had its own synagogue, in which our Lord frequently taught, (Mark 1:21; Luke 4:33,38; John 6:59) and there was also a customs station, where the dues were…
A chief city of Galilee in the time of Christ, not mentioned before the captivity in Babylon. It lay on the northwest shore of the Sea of Galilee, about five miles from the Jordan and on the frequented route from Damascus to the Mediterranean. This seems to have been the residence of Christ, during the three years of his ministry, more than any other place. The brothers Andrew and Peter dwelt there; Christ often taught in the synagogue, and wrought mighty works there. Mt 17:23 Mr 1:21-35 Joh 6:17,59; and it is called "his own city," Mt 4:12-16 9:1 Mr 2:1. Its inhabitants were thus "exalted unto heaven;" but their unbelief…
16 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 16 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
πρὸς γὰρ τῇ τῶν ἀέρων εὐκρασίᾳ καὶ πηγῇ διάρδεται γονιμωτάτῃ, Καφαρναοὺμ αὐτὴν οἱ ἐπιχώριοι καλοῦσιν.
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
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 παραθαλάσσιος (i.e. *parathalassios*) means 'by the sea' or 'beside the sea.' It is formed from the prefix παρά (meaning 'beside') and θάλασσα (meaning 'sea'). The term is used in various contexts, including in the New Testament (Matthew 4:13), to describe locations near the sea.
παρα-θαλάσσιος, -α, -ον
(< παρά, θάλασσα),
[in LXX: Je 29 (47):7 (היָּם חוֹף), etc.;]
by the sea: Mt 4:13.†
παρα-θαλάσσιος, -a, -ov, (mapa and θάλασσα), beside the sea, by the sea: Mt.iv. 13. (Sept.; Hdt. Xen., Thuc., Polyb., Diod., al.)
παραθαλάσσιος, “by the sea,” in Mt 4158 finds a good parallel in Sy// 326 (= % 709)*° (c. B.C. 107) ἐπιστρέψας ἐπὶ τὰ παραθαλόσσια.
παραθαλάσσιος (parathalassios) — seaside.
παραθᾰλάσσ-ιος,
Attic dialect παραθαλάττιος, α, ον (also ος, ον [Refs 5th c.BC+], beside the sea, τὰς πόλιας τὰς π. [Refs 5th c.BC+]; ἡ π. (i.e. γῆ) [Refs 5th c.BC+]
παραθαλάσσιος
parathalassios
from 3844 and 2281; along the sea, i.e. maritime (lacustrine):--upon
the sea coast.
see GREEK for 3844
see GREEK for 2281
παραθαλάσσιος, ία, ιον
Adj
by the sea
παραθαλάσσιος parathalassios 1x
by the sea-side, situated on the sea-coast, maritime, Mt. 4:13*
παραθαλάσσιος παρα-θα^λάσσιος, attic -ττιος, η, ον
beside the sea, lying on the sea-side, maritime, Hdt., Xen.
Adj-ASF — Adjective · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
A-ASF Part of Speech: Adjective Case: Accusative Number: Singular Gender: Feminine
si'-de (Side): An ancient town of Pamphylia, occupying a triangular promontory on the coast. It was one of the towns to which a letter favorable to the Jews was sent by the Roman consul Lucius (1 Macc 15:23). The town seems to have been of considerable antiquity, for it had existed long before it fell into the possession of Alexander the Great, and for a time it was the metropolis of Pamphylia. Off the coast the fleet of Antiochus was defeated by the Rhodians. During the 1st century, Side was noted as one of the chief ports of pirates who disposed of much of their booty there. The ruins of the city, which are now very extensive, bear the name Eski Adalia, but among them there are no occupied houses. The two harbors protected by a sea wall may still be traced, but they are now filled with sand. The wall on the land side of the city was provided with a gate which was protected with round…
a city on the coast of Pamphylia, 10 or 12 miles to the east of the river Eurymedon. It is mentioned in 1 Macc. 15:23, and was a colony of Cumaeans.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
The most frequent preposition in the New Testament, 2,752 occurrences. In, on, at, among, within — its force comes almost entirely from the word it is attached to. What it does here is put the events inside a community rather than at a distance: they were fulfilled among us.
ἐν,
prep, (the most freq. of all in NT), c. dat. (= Heb. בְּ, Lat. in, c. abl.).
Of place, c. dat. rei, pers., in, within, on, at, by, among: ἐν τ. πόλει, Lk 7:37; τ. οφθαλμῷ, Mt 7:3; τ. κοιλίᾳ, Mt 12:40; τ. ὄρει, II Pe 1:18; τ. θρόνῳ, Re 3:21; τ. δεξιᾷ τ. θεοῦ, Ro 8:34; ἐν ἡμῖν , Lk 1:1; of books, ἐν τ. βιβλίῳ, Ga 3:10; τ. νόμῳ, Mt 12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103)…
Read the full entry →ἐν Χριστῷ, ἐν Χριστῷ ᾿Ιησοῦ, ἐν κυρίῳ, (οἴ. Fritzsche, Com. on Rom. vol. ii. p. 82 544.; W. 389 (364); Weiss, Bibl. Theol. des N. T. §§ 84 b., 149 c.), ingrafied as it were in Christ, in fellowship and union with Christ, with the Lord: Ro. iii. 24; vi. 11, 23; viii. 39; 1Co.i.4; 2 Co. iii. 14; Gal. ii. 4; iii. 14, 26, 28; v. 6; Eph.i. 3 [Rec. om. ἐν]; ii. 6 sq. 10,13; 1 Tim.i.14; 2 Tim.i. 1,13; ii-1; 1 Pet. iii. 16; v.10; στήκειν ἐν κυρίῳ, Phil. iv. 1; iva εὑρεθῶ ἐν αὐτῷ, that I may be found (by God and Christ) most intimately united to him, Phil. iii. 9; εἶναι ἐν Χριστῷ "Inc. 1 Co. i. 30; οἱ ἐν Xp. "Ina. Ro. viii. 1; 1 Pet. v. 14; κοιμᾶσθαι ἐν Χριστῷ, θνήσκειν ἐν κυρίῳ, to fall asleep, to die, mindful of relationship to Christ and confiding in it [W. u.s.], 1 Co. xv. 18; Rey. xiv. 13. Since such union with Christ is the basis on which actions and virtues rest, the expression is…
Read the full entry →ἐν 210 contract—time of Augustus) ἱμάτια γυναικεῖα ἐν apyv(plov) δραχμαῖς ἑκατόν, P Oxy IV. 7247 (A.D. 155) ἐξ ὧν ἔσχες τὴν πρώτην δόσιν ἐν δραχμαῖς τεσσαράκοντα, 70. I. 565 (A.D. 211) δανειζομένη. .. ἀργύριον ἔντοκον ἐν δραχμαῖς ἑξακισχειλίαις, and P Grenf II. 778 (iii/iv a.p.) (=Selections, Pp. 120) το]ὺς μισθοὺς. . ὄντας ἐν δραχμαῖς τριακοσίαις τεσσαράκοντα. Similar are P Oxy IV. 7084 (a.p. 188) yopou . . ἐν (1vpod)(apraBats) ’B, BGU 1. 724 (a.p. 191) ἐξέκοψαν πλεῖστον τόπον ἐν ἀρούραις πέντε: with which may be compared Eph 2!° τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν, “consisting in.” In P Lond 9215 (ii/iii a.p.) (ΞΞ 111. P- 134) γεγονέναι ἐν ἀμπέλῳ = ‘to be planted with vines.” A predicative use of ἐν is seen in P Hib I. 421° (B.c. 262) δώσομεν Λευκίωι ἐν ὀφειλήματι, ‘asa debt,” P Petr I. 1215 (cf. II. p. 22) ὅσα δὲ ᾿Αξιοθέα προσενήνεγκται ἐμ φερνῆι, “ἐᾷς dowry,” and P Tebt I. 120 135…
Read the full entry →ἐν (en) — in/on/among.
ἐν,
poetry ἐνί, εἰν, εἰνί [Refs 8th c.BC+], forms used by Epic dialect and Lyric Poets as the metre requires, but only as falsa lectio in Trag., εἰν [Refs 5th c.BC+] ἰν [Refs]
__PREP. WITH DAT. AND ACC. Radical sense, in, into.
__A WITH DAT.
__A.I OF PLACE,
__A.I.1 in, νήσῳ ἐν ἀμφιρύτῃ [Refs 8th c.BC+]; with names of cities or islands, as ἐν Ἀθήνῃς, ἐν Τροίῃ, [Refs 8th c.BC+]; where ἐν is used, it = in the district of.., ὲν Ἐλευσῖνι [Refs] in my arms, [Refs 8th c.BC+]; ἐν αὑτῷ εἶναι to be in one's senses, be oneself, ἔτ᾽ ἐν σαυτῷ (variant -τοῦ) γενοῦ [Refs 5th c.BC+]
__A.I.1.b ἐν τοῖς ἰχθύσιν in the fish-market, [Refs 5th c.BC+]; so ἐν τοῖν δυοῖν ὀβολοῖν ἐθεώρουν ἄν in the two-obol seats, [Refs 4th…
ἐν
en
a primary preposition denoting (fixed) position (in place, time or
state), and (by implication) instrumentality (medially or
constructively), i.e. a relation of rest (intermediate between 1519
and 1537); "in," at, (up-)on, by, etc.:--about, after, against, +
almost, X altogether, among, X as, at, before, between, (here-)by (+
all means), for (... sake of), + give self wholly to, (here-)in(-to,
-wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly,
one, X quickly,
X shortly, (speedi-)ly, X that, X there(-in, -on),
through(-out), (un-)to(-ward), under, when, where(-with), while,
with(-in). Often used in compounds, with substantially the same
import; rarely with verbs of motion, and then not to indicate
direction, except (elliptically) by a separate (and different)
preposition.
see GREEK for 1519
see GREEK for 1537
ἐν
Prep.
in, on, among
ἐν en 2x
followed by the dat., in, Mt. 8:6; Mk. 12:26; Rev. 6:6,; upon, Lk. 8:32; among, Mt. 11:11; before, in the presence of, Mk. 8:38; in the sight, estimation of, 1 Cor. 14:11; before, judicially, 1 Cor. 6:2; in, of state, occupation, habit, Mt. 21:22; Lk. 7:25; Rom. 4:10; in the case of,
ἐν
e)nprepe)ni/prep ei)nprep ei)ni/prep in, among. c. dat.
Lat. in.
PREP. WITH DAT.:
OF PLACE
in, ἐν νήσῳ, ἐν Τροίῃ, etc., Hom., etc.:—elliptic, ἐν Ἀλκινόοιο (sc. οἴκῳ) Od.; εἰν Ἀΐδαο Il.; ἐν παιδοτρίβου at the school of the training master, Ar.
in, upon, ἐν οὔρεσι Hom., etc.
in the number of, amongst, ἐν Δαναοῖς, etc., Hom.; and with Verbs of ruling, ἄρχειν, ἀνάσσειν ἐν πολλοῖς to be first or lord among many, i. e. over them, id. Hom.; cf. ὁ, τό B. III. 3.
in one's hands, within one's reach or power, Lat. penes, Hom., etc.; ἐν σοὶ γάρ ἐσμεν Soph.; ἐν τῷ θεῷ τὸ τέλος ἦν Dem.
in respect of, ἐν γήρᾳ in point of age, Soph.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
A principal thing to notice about this preposition, which in the King James Version represents about 16 Hebrew and as many Greek words and prepositions, is that, in hundreds of cases (especially in the Old Testament, but frequently also in the New Testament) in the Revised Version (British and American) the rendering is changed to more exact forms ("to," "unto," "by," "upon," "at," "with," "among," "for," "throughout," etc.; compare e.g. Ge 6:16; 13:8; 17:7,9,12; 18:1; Ex 8:17; Le 1:9, etc.); while, nearly as often, "in" is substituted for divergent forms of the King James Version (e.g. Ge 2:14; 17:11; 31:54; 40:7; 49:17; Ex…
2,833 occurrences in the New Testament, rendered 36 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 2,743 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
The Greek word ὅριον (horion) means a boundary or limit, often used in the plural to refer to territories or regions. It appears in the New Testament in contexts relating to geographical boundaries, such as in Matthew and Mark. The word is derived from ὅρος and is associated with the concept of borders or frontiers.
ὅριον, -ου, τό, (fr. ὅρος [boundary 7), [fr. Soph. down], a bound, limit, in the N. T. always in plur. (like Lat. fines) boundaries, [R. V. borders], i. q. region, district, land, territory: Mt. ii. 16; iv. 13; vill. 34; xv. 22,39; xix. 1; Mk. v. 17; vii. 24 L T Tr WH, 31; x.1; Acts xiii. 50. (Sept. very often for 5333; several times for 9122.) =
ὅριον. For this word, which in the NT is always found in the plur. = “‘ boundaries,” ze. ‘‘territory,” ‘‘ district” (Lat. fines), cf. P Grenf 11. 151}: 3 (B.c. 139) ὅρια καὶ yelrovels τ]ῆς ὅλης γῆς νότου καὶ ἀπηλιώτου νῆσος ᾿Αφροδίτης. . . καὶ νῆσος Λητοῦ, P Tebt II. 277}5 (astrological—iii/a. D.) ἐν μὲν Kpovov ὁρίοις, P Fay 38° (iii/iv A.D.) ἕως τῶν ὁρίων ἔποικίου, ‘‘as far as the boundaries of the farmstead,” and BGU IV. 10498 (iv/A.D.) ἐπὶ τοῖς οὖσι τῶν ὅλων evyeypaμμένων ἀρ[ουρῶ]ν ὁρίοις. For ὁριοδί(ε)ίκτης, ‘fone who
ὅριον (horion) — region.
ὅριον, τό,
={ὅρος}, diminutive only in form, boundary, limit, [Refs 5th c.BC+]: mostly in plural, boundaries, bounds, frontier, [Refs 5th c.BC+]; ἐπὶ τοῖς ὁ. on the frontier, [Refs 5th c.BC+]; ὅρια κελεύθου limits of a road, i.e. the road itself, [Refs 5th c.BC+]; territories, [LXX]
2. Astrology texts, a subdivision of a zodiacal sign, appropriated to a planet, [Refs 2nd c.AD+]
II. plural, rules, e.g. for the use of wine, [Refs 5th c.BC+]
III. ὅριον· τείχισμα, φραγμόν, [Refs 5th c.BC+]
ὅριον
horion
neuter of a derivative of an apparently primary horos (a bound or
limit); a boundary-line, i.e. (by implication) a frontier
(region):--border, coast.
ὅριον, ου, τό
n.n.
districts, territory
ὅριον horion 12x
a limit, bound, border of a territory or country; pl. τὰ ὅρια, region, territory, district, Mt. 2:16; 4:13; 8:34
ὅριον ὅριον, ου, τό, = ὅρος a boundary, limit, in pl. boundaries, the borders, frontier, Eur., Thuc., etc.
Noun-DPN — Noun · dative · plural · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked plural neuter.
N-DPN Part of Speech: Noun Case: Dative Number: Plural Gender: Neuter
re'-jun: A "district," as in modern English. The word "region" is used by English Versions of the Bible interchangeably with "country," "coasts," etc., for various Hebrew and Greek terms, but "region round about" is usually in the King James Version and invariably in the Revised Version (British and American) the translation of perichoros, "surrounding country." For a possible technical use of "region" in Ac 16:6 and the Revised Version (British and American) 18:23.
See GALATIA.
12 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 12 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 112 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.
φησὶ δὲ Μωυσῆς ἐν ταῖς ἀραῖς, ἐπικατάρατον εἶναι τὸν μετατιθέντα τὰ ὅρια τοῦ πλησίον (Deut.
Ἀναγαγὼν δὲ αὐτοὺς ἐκεῖθεν ὁ Μωυσῆς εἰς τὴν καλουμένην Φάραγγα πλησίον οὖσαν τοῖς Χαναναίων ὁρίοις καὶ χαλεπὴν ἐνδιαιτᾶσθαι εἰς ἐκκλησίαν ἀθροίζει τὸ πλῆθος καὶ καταστάς, δύο, φησί, τοῦ θεοῦ κρίναντος ἡμῖν παρασχεῖν ἀγαθά, ἐλευθερίαν καὶ γῆς κτῆσιν…
οὕτω γὰρ γέγραπται: Ὅτε διεμέριζεν ὁ ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδάμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων θεοῦ.
Γερμανικοῦ Καίσαρος παρὰ Ἁρθώιτου τοῦ Μαρρείους. ἐπιχωρηθέντος μοι βίβλον φέρειν ἀπὸ συνορίας Θεοξενίδος μέχρι ὁρίων Φιλωτερίδος καὶ φλοῦν ἐκ τοῦ δρυμοῦ καὶ βίβλον καὶ πλέκειν ψιάθους καὶ πωλεῖν ἐν
οὔσας ἐν μιᾷ ‡2 α σφραγῖδι, ἐπὶ ταῖς οὔσαις τῶν ἀρουρῶν γειτνίαις τε καὶ ὁρίοις καὶ εἰσόδοις καὶ ἐξόδοις καὶ ποτίστραις καὶ ἐκχύσεσι καὶ ταῖς ἄλλαις χρήσεσι καὶ ἐφʼ
καὶ τῶν συνκυρόντων πάντων ἐν μιᾷ σφραγῖδι ἐπὶ ταῖς οὔσαις τῶν ὅλων γειτνίαις καὶ ὁρίοις καὶ εἰσόδοις καὶ ἐξόδοις καὶ ποτίστραις καὶ ἐκχύσεσι καὶ τοῖς ἄλλοις δικαίοις πᾶσι, ἀνθʼ
The Greek word Ζαβουλών (i.e., *Zaboulon*) refers to Zebulun, the tenth son of Jacob, and by extension, the tribe associated with him. It appears in the New Testament in Matthew 4:13, 15 and Revelation 7:8. The entries consistently identify it as a proper noun of Hebrew origin.
Ζαβουλών, ὁ, indecl., (51 [but on the Hebr. form see B. D.] habitation, dwelling, Gen. xxx. 20), Vulg. Zabulon; Zebulun, the tenth son of Jacob; by meton. the tribe of Zebulun: Mt. iv. 13, 15; Rev. vii. 8.
Ζαβουλών
Zaboulon
of Hebrew origin (2074); Zabulon (i.e. Zebulon), a region of
Palestine:--Zabulon.
see HEBREW for 02074
Ζαβουλών, ὁ
Prop.n.
Zebulon
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
zeb'-u-lun (zebhulun, also written zebuwlun and zebuluwn; the first form occurs only in Jud 1:30; the other two are frequent, and are used interchangeably; Zaboulon): In Ge 30:20 Leah exclaims, "God hath endowed me with a good dowry," which suggests a derivation of Zebulun from zabhadh, "to bestow," the (d) being replaced by (l). Again she says, "Now will my husband dwell with me (or "honor me"): and she called his name Zebulun"; the derivation being from zabhal, "to exalt" or "honor" (OHL, under the word).
Zebulun was the 10th son of Jacob, the 6th borne to him by Leah in Paddan-aram. Nothing is known of this patriarch's life, save in so far as it coincides with that of his brethren. Targum Pseudo-Jonathan says that he first of the five brethren was presented to Pharaoh by…
Zebulun
Dwelling, the sixth and youngest son of Jacob and Leah (Gen. 30:20). Little is known of his personal history. He had three sons (46:14).
(a habitation), the tenth of the sons of Jacob, according to the order in which their births are enumerated, the sixth and last of Leah. (Genesis 30:20; 35:23; 46:14; 1 Chronicles 2:1) His birth is mentioned in (Genesis 30:19,20) Of the individual Zebulun nothing is recorded. The list of Genesis46 ascribes to him three sons, founders of the chief families of the tribe (comp.) (Numbers 26:26) at the time of the migration to Egypt. The tribe is not recorded to have taken part, for evil or good, in any of the events of the wandering or the conquest. The statement of Josephus is probably in the main correct, that it reached on the one side to the Lake of Gennesareth and on the…
1. Or ZABULON, Re 7:8, the sixth son of Jacob and Leah, born in Mesopotamia, Ge 30:20. Moses gives us few particulars respecting him. His tribe was respectable for numbers, Nu 1:30 26:26; and its portion in the Holy Land accorded with the prediction of Jacob, Ge 49:13, extending from the Mediterranean sea at Carmel to the sea of Gemnesaret, between Issachar on the south, and Naphtali and Asher on the north and north-west, Jos 19:10. His posterity are often mentioned in connection with Issachar, his nearest brother, De 33:18. They were entangled with the Phoenicians…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 25 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἐνεργειῶν δὲ καὶ πράξεων σπουδαίων καὶ λειτουργιῶν ἁγίων Λευί, τῶν δὲ εἰς θεὸν ᾠδῶν τε καὶ ὕμνων Ἰούδας, Ἰσσάχαρ δὲ μισθῶν, οἳ ἐπ’ ἔργοις καλοῖς ἀποδίδονται — τάχα δ’ αὐτὰ τὰ ἔργα ὁ τέλειος μισθὸς ἦν —, Ζαβουλὼν δὲ φωτός, ἐπειδὴ ῥύσις νυκτερίας…
πάλιν οὖν γίνονται παῖδες αὐτῇ, Ἰσσαχάρης μὲν σημαίνων τὸν ἐκ μισθοῦ γενόμενον, Ζαβουλὼν δὲ ἠνεχυρασμένον εὐνοίᾳ τῇ πρὸς αὐτήν, θυγάτηρ δὲ Δεῖνα.
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
Νεφθαλίμ refers to Naphtali, a tribe in Palestine, named after the sixth son of Jacob. The term is indeclinable and appears in the New Testament in Matthew 4:13, 15 and Revelation 7:6. Lexicons note its Hebrew origin and various interpretations of its meaning, such as 'my wrestling' or 'my craftiness'.
Νεφθαλείμ [and (so T edd. 2, 7, WH in Rev. vii. 6) Νεφθαλίμ;: see WH. App. p. 155, and s. v. 1, ε7, 6, (9793, i.e. ‘my wrestling’ [cf. Gen. xxx. 8], or ace. to what seems to be a more correct interpretation ‘my craftiness’ [cf. Joseph. antt. 1, 19, 8; Test. xii. Patr. test. Neph. 8 1], fr. 5n3 unused in Kal; ef. Riietschi in Herzog x. p. 200 sq.), Naphtali, the sixth son of the patriarch Jacob, by Bilhah, Rachel’s maid: Rev. vii. 6; by meton. his posterity, the tribe of Naphtali, Mt. iv. 13, 15.
Νεφθαλίμ
Nephthaleim
of Hebrew origin (5321); Nephthaleim (i.e. Naphthali), a tribe in
Palestine:--Nephthalim.
see HEBREW for 05321
Νεφθαλείμ, ὁ
Prop.n.
Naphtali
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
naf'-ta-li (naphtali; Nephthaleim):
I. THE PATRIARCH
1. Name
2. Circumstances of His Birth
3. Historical and Traditional Details
II. TRIBE OF NAPHTALI
1. Its Relative Position
2. Its Location in Palestine
3. Physical Features
4. Distinction of the Tribe
5. Sites and Inhabitants
6. Labors of Jesus in This District
I. The Patriarch.
1. Name:
The 5th son of Jacob, and the 2nd born to him by Rachel's handmaid, Bilhah. He was full brother of Da (Ge 30:7).
At his birth Rachel is said to have exclaimed, naphtule 'Elohim niphtalti, "wrestlings of God"--i.e. "mighty wrestlings"--"have I wrestled."
2. Circumstances of His Birth:
Her sister's fruitfulness was a sore trial to the barren Rachel. By her artifice she had obtained children, the offspring of her maid ranking as her own; and thus her reproach of childlessness was removed. The name Naphtali given to…
Naphtali
My wrestling, the fifth son of Jacob. His mother was Bilhah, Rachel’s handmaid (Gen. 30:8). When Jacob went down into Egypt, Naphtali had four sons (Gen. 46:24). Little is known of him as an individual.
(wrestling), the fifth son of Jacob; the second child name to him by Bilhah, Rachel’s slave. His birth and the bestowal of his name are recorded in (Genesis 30:8) When the census was taken at Mount Sinai the tribe of Naphtali numbered no less than 53,400 fighting men, (Numbers 1:43; 2:50) but when the borders of the promised land were reached, its numbers were reduced to, 45,400. (Numbers 26:48-50) During the march through the wilderness Naphtali occupied a position on the north of the sacred tent with Dan and Asher. (Numbers 2:25-31) In the apportionment of the land, the lot of Naphtali was enclosed on three sides by those of other tribes. On the west lay Asher, on the…
The sixth son of Jacob, by Bilhah, Rachel’s handmaid, Ge 30:8. We know but few particulars of the lie of Naphtali. His sons were four, Ge 46:24. The patriarch Jacob, when he gave his blessing, said, as it is in the English Bible, "Naphtali is a hind let loose; he giveth goodly words," Ge 49:21. For an illustration of this passage, see HIND.
The tribe of Naphtali, called Nephtalim in Mt 4:15, were located in a rich and fertile portion of northern Palestine; having Asher on the west, the upper Jordan and part of the sea of Tiberias on the east; and running north into the Lebanon range, some lower offshoots of which prolonged to the south formed the "mountains of Naphtali,"…
3 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 28 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.
διακρίσεως δὲ καὶ τομῆς πραγμάτων Δάν, ἐπιθέσεως δὲ καὶ ἀντεπιθέσεως πειρατικῆς Γάδ, Ἀσὴρ δὲ τοῦ φυσικοῦ πλούτου — μακαρισμὸς γὰρ ἑρμηνεύεται, ἐπειδὴ μακάριον κτῆμα νενόμισται πλοῦτος —, εἰρήνης δὲ Νεφθαλείμ — διανοίγεται γὰρ καὶ εὐρύνεται πάντα…