Revelation 4:3 — Word Study
N1904καὶ ὁ καθήμενος ἦν ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
BSAand the [One] [seated in majesty] sitting was likehomoios [resembling, similar to] in appearancehorasis stonelithos jasperiaspis [a precious gemstone] andkai sardiussardion [a precious gem, also called sardius] Andkai a rainbowiris [a colorful sign, representing God's promise] [was] aroundkuklothen [surrounded, circled around] theho thronethronos [a seat of power and authority] likehomoiōs in appearancehorasis [shone brightly] an emerald.smaragdinos△ [a green gemstone]
| Greek | English | Parsing |
|---|---|---|
| καὶ | and | |
| ὁ | the [One] | |
| καθήμενος | sitting | |
| ἦν | was | |
| ὅμοιος | like | Adjective, nominative, singular |
| ὁράσει | in appearance | Noun, dative, singular |
| λίθῳ | stone | Noun, dative, singular |
| ἰάσπιδι | jasper | Noun, dative, singular |
| καὶ | and | Conjunction |
| σαρδίῳ | sardius | Noun, dative, singular |
| καὶ | And | Conjunction |
| ἶρις | a rainbow | Noun, nominative, singular |
| κυκλόθεν | [was] around | Adverb |
| τοῦ | the | Article, genitive, singular |
| θρόνου | throne | Noun, genitive, singular |
| ὅμοιος | like | Adverb |
| ὁράσει | in appearance | Noun, nominative, singular |
| σμαραγδίνῳ. | an emerald. | Adjective, genitive, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The One seated there looked like jasper and carnelian, and a rainbow that gleamed like an emerald encircled the throne. |
| KJV | And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. |
| ASV | and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon. |
| YLT | and He who is sitting was in sight like a stone, jasper and sardine: and a rainbow was round the throne in sight like an emerald. |
| WEB | that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at. |
| BBE | And to my eyes he was like a jasper and a sardius stone: and there was an arch of light round the high seat, like an emerald. |
The translations agree on the imagery of the throne and the surrounding elements.
The verse consists of a main clause followed by a descriptive phrase that elaborates on the scene.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectὅμοιος
The sentence as the grammar sees it Open the tree ›
1 of 18 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 — Revelation 4:3
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 Vision of God's Thronegenerated
Revelation 4:3 describes a magnificent vision of God's throne in heaven. John sees the One seated there, whose appearance is likened to precious stones, emphasizing divine glory and majesty. This imagery is consistent with the themes found throughout the Book of Revelation, where God’s sovereignty and splendor are central. The rainbow surrounding the throne symbolizes God's promise and faithfulness, echoing the covenant made with Noah in Genesis 9:13.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Revelation 21:11–19 | shining with the glory of God. Its radiance was like a most precious jewel, like a jasper, as clear as crystal. |
| 2 | Exodus 24:10 | and they saw the God of Israel. Under His feet was a work like a pavement made of sapphire, as clear as the sky itself. |
| 3 | Ezekiel 1:26 | Above the expanse over their heads was the likeness of a throne with the appearance of sapphire, and on the throne high above was a figure like that of a man. |
| 4 | Ezekiel 28:13 | You were in Eden, the garden of God. Every kind of precious stone adorned you: ruby, topaz, and diamond, beryl, onyx, and jasper, sapphire, turquoise, and emerald. Your mountings and settings were crafted in gold, prepared on the day of your creation. |
| 5 | Revelation 10:1 | Then I saw another mighty angel coming down from heaven, wrapped in a cloud, with a rainbow above his head. His face was like the sun, and his legs were like pillars of fire. |
The Treasury of Scripture Knowledge — 12 references, hung on the phrase they belong to
The Key Word — θρόνος, thronosgenerated
The word θρόνος (thronos) means 'throne' and signifies a seat of authority or power. It is used throughout the New Testament to denote God's sovereign rule and is often associated with divine judgment and kingship.
In this verse, it describes the throne of God, highlighting His majesty and the authority He holds over all creation. The genitive case indicates possession, showing that the throne belongs to the One who is seated upon it.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations generally agree on the depiction of the throne and its surroundings. The BSB, KJV, ASV, and others all convey the imagery of the One seated on the throne resembling precious stones and a rainbow encircling it.
There are no significant differences in how the translations render the key elements of this verse, indicating a consensus on the portrayal of divine majesty.
Sentence Structuregenerated
The verse contains a main clause describing the One seated on the throne and several phrases that elaborate on His appearance. The structure emphasizes the visual imagery associated with God's glory.
The finite verb ἦν (was) anchors the description, while the phrases that follow detail the likeness of the One on the throne to jasper and carnelian, and the surrounding rainbow.
Septuagint Backgroundgenerated
The term θρόνος appears in the Septuagint, where it often translates the Hebrew word for 'throne' or 'seat of authority.' It conveys similar meanings of power and dominion as seen in passages like Psalm 9:4.
This connection reinforces the understanding of God's sovereignty as depicted in both the Old and New Testaments.
In plain words — the whole versegenerated
Revelation 4:3 describes a vision of God's throne, where the One seated there is compared to precious stones like jasper and carnelian. A rainbow surrounds the throne, symbolizing God's promise. This imagery highlights the beauty and majesty of God's presence.
Frequently Asked Questionsgenerated
The rainbow symbolizes God's promise and faithfulness, echoing the covenant made with Noah after the flood.
Jasper and sardius are precious stones that represent beauty and glory, used here to illustrate the majesty of the One on the throne.
The throne signifies authority and power, representing God's sovereignty over all creation.
This verse connects to various biblical themes of divine majesty, seen in other scriptures that describe God's throne and glory.
Reflection Questionsgenerated
- What aspects of God's character are reflected in the imagery of this verse?
- How can understanding the significance of the throne deepen our view of God's authority?
- In what ways does the rainbow in this verse remind us of God's promises in our own lives?
- How does the description of God's appearance influence your understanding of His nature?
The early church on this verse — how the Fathers read it
Early church Fathers comment on the imagery of this verse, discussing its theological implications and connections to God's nature.
At last there has really been found a way to prevent even gold from being loved! We have also seen at Rome the nobility of gems blushing in the presence of our matrons at the contemptuous usage of the Parthians and Medes,Early Church Fathers on Revelation 4 →
"And He that sate upon the throne was, to look upon, like a jasper and a sardine stone." Upon the throne he says that he saw the likeness of a jasper and a sardine stone. The jasper is of the colour of water, the sardine of fire.Early Church Fathers on Revelation 4 →
Since the rainbow was given as a sign of safety after the flood, it is now suitably used as a sign of the church’s reconciliation to God.Early Church Fathers on Revelation 4 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Revelation 4:3 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he that sat was to look upon like a jasper,.... For the brightness, glory, and majesty of his countenance, and for his being light itself, clothed with it, and dwelling in it; see Revelation
Read John Gill on Revelation 4 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. Was. So Vulgate Coptic; omitted in 'Aleph (')AB Was.
Read Robert Jamieson on Revelation 4 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThis is all but a description of the glory of God, as he appeared to John in this vision. The jasper stone is famous for its transparency, and variety of colours it offereth to the eye, and may signify the various and infinite perfections of God. The sardine stone is red, and of a bloody colour, which may signify the power, justice, and terror of God. The rainbow was the sign of God’ s covenant with Noah, signifying his being so far reconciled to the world, as that he would not again destroy it by water, . The emerald is green, and pleasant to the eye. So as this vision of God represents God powerful, just, and good, and of various and infinite perfections.
Read Matthew Poole on Revelation 4 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments3 And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. Ver. 3. Like a jasper and a sardine] God is here resembled (saith Mr Cotton) by three precious stones, holding forth the three persons in Trinity. A jasper having (as they say) a white circle round about it, representing the eternity of the Father. A sardine stone of a fleshy colour representing Jesus Christ, who took our flesh upon him. An emerald, being of a green colour, refreshing the eyes of them that look upon it, representing the Spirit, who is (as the rainbow) a token of fair weather, and is a comfortable refresher, wheresoever he…
Read John Trapp on Revelation 4 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(3) And he that sat was to look upon like a jasper and a sardine stone.—In determining the significance of these emblems we must be guided partly by the analogy of Bible imagery elsewhere, and partly by our knowledge of precious stones. The sardian, or sardine, is admitted to be a stone of fiery red colour; the emerald, to which the bow round the throne is compared, is almost certainly a bright green; the hue of the jasper is the difficulty. The jasper—the last stone in the high-priest’s breastplate, and first of the twelve foundations of the New Jerusalem (Exodus 28:20, and Revelation 21:19)—is described by the best authorities as a dark, opaque green. Such a colour is quite in harmony…
Read Charles John Ellicott on Revelation 4 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 3. And he that sat] There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions. The description rather aims to point out the surrounding glory and effulgence than the person of the almighty King. See a similar description Numbers 24:10, &c., and the notes there.
Read AdamClarke on Revelation 4 →CambridgeThe Cambridge Bible for Schools and Colleges3. a jasper and a sardine stone] Our jasper, a stone the colour of which varies between red, green and yellow, does not seem very appropriate to the image here, nor to answer to the description in Revelation 21:11, as it is not sparkling nor transparent. But it seems proved that the jasper of the ancients (the word is substantially the same in Hebrew, in Greek and Latin, and in modern languages) was the translucent stone now known as Chalcedony—especially the green variety. The sardius (so we should read) is certainly the choicest kind of red carnelian, translucent and fiery in colour, but not exactly sparkling.round about the throne] i.e. forming an arch over it.in sight] The word is the…
Read Cambridge on Revelation 4 →Albert Barnes1798–1870Barnes' Notes on the BibleAnd he that sat was to look upon - Was in appearance; or, as I looked upon him, this seemed to be his appearance. He does not describe his form, but his splendor.
Read Albert Barnes on Revelation 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
The One seated there looked like jasper and carnelian, and a rainbow that gleamed like an emerald encircled the throne.
that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at.
He looked like jasper and carnelian, and a rainbow that gleamed like an emerald encircled the throne.
And the one seated on it was like jasper and carnelian in appearance, and a rainbow looking like it was made of emerald encircled the throne.
Tyndale line
And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon.
and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon.
And he that sat was in appearance like a jasper and a sardine stone: and there was a rainbow around the throne in sight like an emerald.
And he that sate, was to looke vpon, like vnto a iasper stone, and a sardine, and there was a rainbowe rounde about the throne, in sight like to an emeraude.
Strictly literal
and he [that was] sitting like in appearance to a stone [of] jasper and a sardius, and a rainbow round the throne like in appearance to an emerald.
and He who is sitting was in sight like a stone, jasper and sardine: and a rainbow was round the throne in sight like an emerald.
and He who is sitting was in appearance like a stone, jasper and sardine: and a rainbow was around the throne in appearance like an emerald.
The one who was sitting on it looked like jasper and carnelian. There was a rainbow around the throne. The rainbow looked like an emerald.
From the Latin
And he that sat, was to the sight like the jasper and the sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald.
Simplified
The one sitting there shone like jewels, like jasper and carnelian, and there was a rainbow that circled the throne, shining like an emerald.
And to my eyes he was like a jasper and a sardius stone: and there was an arch of light round the high seat, like an emerald.
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 qui sedebat similis erat aspectui lapidis jaspidis, et sardinis : et iris erat in circuitu sedis similis visioni smaragdinæ.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܕܝܬܒ ܐܝܟ ܕܡܘܬܐ ܕܚܙܘܐ ܕܟܐܦܐ ܕܝܫܦܗ ܘܕܣܪܕܘܢ ܘܩܫܬܐ ܕܥܢܢܐ ܕܚܕܪܘܗܝ ܕܟܘܪܣܝܐ ܕܡܘܬ ܚܙܘܐ ܕܙܡܪܓܕܐ
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 ὁ καθήμενος — ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
The standard critical text of the New Testament.
καὶ ὁ καθήμενος — ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
The previous edition, still widely cited.
καὶ ὁ καθήμενος — ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
The Society of Biblical Literature edition, freely licensed.
καὶ ὁ καθήμενος — ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
The edition that turned scholarship toward the earliest manuscripts.
καὶ ὁ καθήμενος — ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
An independent critical text built from the oldest witnesses then known.
καὶ ὁ καθήμενος — ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει σμαραγδίνῳ.
A recent critical edition following documentary evidence closely.
— — — — ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου — — —
The reading of the majority of surviving manuscripts.
καὶ ὁ καθήμενος ἦν ὅμοιος ὁράσει λίθῳ ἰάσπιδι καὶ σαρδίῳ καὶ ἶρις κυκλόθεν τοῦ θρόνου ὅμοιος ὁράσει —
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
| Word | Editions carrying it | Missing from |
|---|---|---|
| καὶ and | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
| ὁ the [One] | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
| καθήμενος sitting | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
| ἦν was | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| ὅμοιος like | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
| ὁράσει in appearance | NA28, NA27, Tyn, SBL, WH, Treg, TR | Byz |
| σμαραγδίνῳ. an emerald. | NA28, NA27, Tyn, SBL, WH, Treg | TR, Byz |
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 Revelation 4:3
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
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 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.
wun.
See NUMBER.
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
κάθημαι (kathemai) means to sit or be seated, and is used in various contexts including physical sitting, residing, or even metaphorically for remaining in a state. It appears in several New Testament verses such as Matthew 9:9 and Revelation 4:3. The word is derived from a combination of roots implying sitting down, and its usage spans both literal and figurative meanings.
κάθ-ημαι,
[in LXX chiefly for ישׁב;]
in cl. pres. and impf. only (prop. pf. and plpf. of καθέζομαι; cf. Bl., § 24), in LXX and NT fut. also, to sit, be seated: Mt 11:16 22:44(LXX), Mk 2:6, Jo 6:3, Ac 2:2, Ja 2:3 (on the vulgar imper. κάθου, v. Kennedy, Sources, 162), Re 4:3, al.; seq. prep. c. acc., ἐπί, Mt 9:9, Mk 2:14, Jo 12:15; παρά, Mt 13:1, Mk 10:46; περί, Mk 3:32, 34; πρός, Read the full entry →
κάθ-ημαι, 2 pers. sing. κάθῃ a later form for κάθησαι (Acts xxiii. 3), impv. κάθου for κάθησο [yet ef. Kiihner as below] (cf. Zob. ad Phryn. p. 359; Kriiger $38, 6 sq. i. p. 147; Kiihner § 301 i. p. 671; W. 8.14, 4; [B. 49 (42)]), [subjune. 2 pers. plur. κάθησθε, Lk. xxii. 30 Tr mrg.; but WH txt. καθῆσθε ; see Veitch 5. v.; Kriiger $38, 6, 1 (cf. καθίζω), inf. καθῆσθαι, ptep. καθήμενος; imp ἐκαθήμην; and once the rare [ef. Veitch p. 347] fut. καθήcopa, Lk. xxii. 30 T Tr txt. WH mrg. [so WH in Mt. xix. 28 also; cf. καθίζω, fin.]; (jar); a verb of which only the pres. and impf. are in use in class. Grk. [ef. B. 60 (52) ]; Sept. for 1; 1. to sit down, seat one’s self: foll. by ἐν w. dat. of place [ef. W. § 52, 4, 9], Mk. iv. 1; Lk. xxii. 55 [here T Tr WH pégos]; εἰς, Mk. xiii. 3 [B. § 147,16]; μετά w. gen. of pers., Mt. xxvi. 58; κάθου ἐκ δεξιῶν μου, i. 6. be a partner of my power, Mt.…
Read the full entry →κάθημαι. P Petr III. 42 H (8){31 (mid. iii/B.c.) ἡμέρας k ἐκάθητο, P Par 1811} κάτισον és (1. κάθησον ἕως) ἴδωμεν τί μέλλομεν ποιεῖν, BGU LV. 1141°3(B.c. 14) εὑρίσκῳωι αὐτὸν καθήμενοί(ν), 7b. 10788 (A.D. 39) οὐ γὰρ ἀργὸν δεῖ με καθῆσθαι. With the use of κάθημαι in Ac 23, cf. the curious interview between an Emperor (ἢ Commodus) and a certain Appianus, who has been condemned to death, where, in view of an impending riot, a soldier is represented as saying to the Emperor— κύριε, κάθῃ, “Pwpator γονγύζο[υσ]ι, ‘Lord, while you are sitting in judgement, the Romans are murmuring” (Edd.) (P Oxy I. 33 verso 41-18, late ii/A.D.). For the form κάθου (Mk 1258, Ac 234, from Ps 1104), see Maidhof, p. 300: cf. Menander 7yagm. p. 254, where Kock quotes other three passages from comic poets. With Pe/agia-Legenden, p. 44 καθημένη εἰς βαδιστήν, ‘‘seated on an ass,” Musonius p. 435 καθῆσθαι cis Σινώπην…
Read the full entry →κάθημαι (kathēmai) — to sit.
κάθημαι,
Ionic dialect κάτ-, 2nd pers. singular κάθησαι (Ionic dialect κάτ- [NT+5th c.BC+] codices; 3rd.pers. singular κάθηται [Refs 5th c.BC+]; Ionic dialect 3rd.pers. plural κατέαται [Refs 8th c.BC+]; κάθουσο [Refs 3rd c.BC+]; 3rd.pers. singular καθήσθω [Refs 4th c.BC+]; 3rd.pers. plural καθήσθωσαν [Refs]; subjunctive καθῶμαι, κάθῃ [Refs 5th c.BC+]; infinitive καθῆσθα; participle καθήμενος: imperfect ἐκαθήμην [Refs 5th c.BC+]; also without syllable augment καθῆστο [Refs 8th c.BC+]; Ionic dialect κατῆστο [Refs 5th c.BC+]; Epic dialect καθήατο [Refs 8th c.BC+]; Ionic dialect κατέατο [Refs 5th c.BC+]: the later future καθήσομαι [LXX+NT+5th c.BC+]:—to be seated, sit, αὐτός τε κάθησο καὶ ἄλλους ἵδρυε λαούς [Refs 8th c.BC+]: frequently in participle, πέτρῃ ἔπι προβλῆτι καθήμενος [Refs 8th c.BC+]; ἐπ᾽ ἀκτῆς κλαῖε κ. [Refs 8th c.BC+]; κλαῖον δ᾽ ἐν…
Read the full entry →κάθημαι
kathemai
from 2596; and hemai (to sit; akin to the base of 1476); to sit down;
figuratively, to remain, reside:--dwell, sit (by, down).
see GREEK for 2596
see GREEK for 1476
κάθημαι
v.
I sit, am seated
κάθημαι to be seated, Hom., etc.
to be seated in court, Ar.; οἱ καθήμενοι the judges, the court, Thuc., etc.
to sit still, sit quiet, Lat. desidere, Hom., Hdt.: in bad sense, to sit or lie idle, Il., etc.
of a besieging army, to sit down or lie before a place, Eur., Thuc.
to lead a sedentary life, Hdt., Aesch., etc.
of people, to be settled, Hdt.
sit'-ing (yashabh, "to sit down or still," daghar, "to brood," "hatch"; kathezomai, "to sit down," anakeimai, "to lie back," "recline"): The favorite position of the Orientals (Mal 3:3; Mt 9:9; 26:55 (compare Mt 5:1; Lu 4:20; 5:3); Mr 14:18; Lu 18:35; Joh 2:14, etc.).
"In Palestine people sit at all kinds of work; the carpenter saws, planes, and hews with his hand-adze, sitting upon the ground or upon the plank he is planing. The washerwoman sits by the tub, and, in a word, no one stands where it is possible to sit.…
Sitting
The attitude generally assumed in Palestine by those who were engaged in any kind of work. “The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matt. 9:9) is the exact way to state the case.”, Thomson, Land and Book.
91 occurrences in the New Testament, rendered 13 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 91 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 75 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.
17, 11), τοῦτο παριστὰς ὅτι, ὁ νοῦς ἐπειδὰν μὲν ἐξάρῃ αὑτὸν ἀπὸ τῶν θνητῶν καὶ μετεωρισθῇ, ῥώννυται τὸ ὁρῶν τὸν θεόν, ὅπερ ἐστὶν Ἰσραήλ, ἐπειδὰν δὲ καθῇ τοὺς ἰδίους τόνους καὶ ἐξασθενήσῃ, αὐτίκα τὸ πάθος ἰσχύσει, ὁ Ἀμαλήκ, ὃς ἑρμηνεύεται λαὸς…
νουμηνία μὲν εἰς τὴν ἐπιοῦσάν ἐστιν, ἔθος δʼ ἔχω δειπνεῖν σὺν τῷ βασιλεῖ καθήμενος·
ἐπεὶ οὖν μέλλουσιν λέγειν, ὅτι Χριστὸς υἱὸς Δαυείδ ἐστιν, αὐτὸς προφητεύει Δαυείδ, φοβούμενος καὶ συνίων τὴν πλάνην τῶν ἁμαρτωλῶν: Εἷπεν κύριος τῷ κυρίῳ μου: Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.
ἐκθέματι κα … … … … ζεσθαι … τοὺς ἐναντ … … τόποις καθη … τοὺς δὲ ἐνθ … … τόποις ἢ ὅπου δήπου ῥ
ἐκδεδόσθαι μοι τὸν υἱὸν σοῦ Φοῦσκον, οὐδέπω ὄντα τῶν ἐτῶν ἐκδιδάξαι τὴν λινουφικὴν τῶν καθημένων τέχνην πᾶσαν ἐντελῶς, καθὰ καὶ ἐγὼ ἐπίσταμαι, ἐν ἔτεσι δυσί ἀπὸ μηνὸς Γερμανικείου τοῦ
καὶ αὐτὸς ἀντησπάσατο, καὶ τῆι … τοῦ αὐτοῦ μηνὸς ἠσπασάμεθα αὐτὸν ἐν τῷ ἀτρείωι, καθημένου αὐτοῦ ἐπὶ τῷ βήματι. Τοῦσκος εἶπεν ἡμῖν· καὶ ἐν τῇ παρεμβολῆι εἶπον ὑμῖν καὶ
εἰμί is a Greek verb meaning 'to be' or 'to exist.' It serves various functions, such as a substantive verb for persons and things, and as a copula linking subjects and predicates. The New Testament frequently uses it in passages like John 1:1 and Matthew 24:3. Notably, it can also express possibility, as seen in Hebrews 9:5.
εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn.…
Read the full entry →εἰμί. Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι, -σαι, etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined…
Read the full entry →εἰμί (eimi) — to be.
εἰμί
(sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs…
Read the full entry →εἰμί
eimi
the first person singular present indicative; a prolonged form of a
primary and defective verb; I exist (used only when emphatic):--am,
have been, X it is I, was. See also 1488, 1498, 1511, 1527, 2258,
2071, 2070, 2075, 2076, 2771, 2468, 5600.
see GREEK for 1488
see GREEK for 1498
see GREEK for 1511
see GREEK for 1527
see GREEK for 2258
see GREEK for 2071
see GREEK for 2070
see GREEK for 2075
see GREEK for 2076
see GREEK for 2771
see GREEK for 2468
see GREEK for 5600
εἰμί
v.
I am, exist
εἰμί eimi 2x
to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 4:25, freq.; ἐστί[ν], it is possible, proper, Heb. 9:5; a simple linking verb (“copula”) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6
εἰμί The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, I have: when used as Verb Subst., it retains the accent in all persons. as Substantive Verb, to be, to exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od.; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id. Od.; οὐκέτ᾽ ἔστι he is no more, Eur.; θεοὶ αἰὲν ἐόντες Il.; ἐσσόμενοι posterity, id. Il.; ζώντων καὶ ὄντων Ἀθηναίων Dem.:—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. Troja fuit), Eur.
of things, to be, exist, εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt.; ἕως ἂν ὁ πόλεμος ἦι so long as it last, Thuc.
Read the full entry →2,408 occurrences in the New Testament, rendered 139 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 2,457 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
67 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.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
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.
Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Ἐπεὶφ κε. ἐν Παθύρει, ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
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.
Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν, μηνὸς Τῦβι ιη ἐν Παθύρει ἐφʼ Ἑρμίου τοῦ παρὰ Πανίσκου ἀγορανόμου. ἀπέδοτο
The Greek word ὅμοιος (transliterated as *homoios*) means 'like' or 'similar.' It is used in various contexts, including comparisons of appearance, nature, and behavior. In the New Testament, it appears frequently, often describing things that are alike or of the same kind. The lexicons do not present significant disagreements about its meaning or usage.
ὅμοιος (on the accent cf. [Chandler 88 384, 385]; W. 52 (51); Bttm. Ausf. Spr. § 11 Anm. 9), -ofa, -ovov, also of two term. (once in the N. T., Rev. iv.3 R*GLT Tr WH; ef. W.§ 11,1; [B. 26 (23)]), (fr. duds [akin to ἅμα (q. v.), Lat. similis, Eng. same, ete.]), [fr. Hom. down], like, similar, resembling: a. like i.e. resembling: τινί, in form or look, Jn. ix. 9; Rev. i. 13, 15; ii. 18; iv. 6 sq.; ix. 7, 10 [but here Tr txt. WH mrg. ὁμοίοις], 19; xi. 1; xiii. 2,11; xiv. 14 [but here T WH w. the accus. (for dat.)]; xvi. 13 Rec.; ὁράσει, in appearance, Rey. iv. 3; in nature, Acts xvii. 29; Gal. v.21; Rev. xxi.11, 18; in nature and condition, 1 Jn. iii. 2; in mode of thinking, feeling, acting, Mt. xi. 16; xiii. 52; Lk. vi. 47-49; vii. 31sq.; xii. 36, and L WH Tr txt. (see below) in Jn. viii. 55; i.q.may be compared to a thing, so in parables: Mt. xiii. 31, 33, 4454. 47; xx. 1; Lk. xiii. 18…
Read the full entry →ὅμοιος. For ὅμοιος as denoting the same rank or station cf. P Oxy I. 124? (iii/A.D.) “A8Spactos .. . γήμας ἐκ τῶν ὁμοίων ἔσχεν θυγατέρας δύο, “ Adrastus married one of his own rank and had two daughters” (Edd.), and the apophthegm in PSI J. 120%8 (iv/a.pD.?) γάμει ἐκ τῶν ὁμοίων" οἱ μὲν yap ἐκ τῶν κρεισσόνων γαμοῦντες δεσπότας κοὐκ οἰκείους κτῶνται. In P Ryl II. 1057° (a.p. 136) ὡς ἐπὶ τῶν opolw(v) = ‘‘as in similar cases.” The adj. is used with ἴσος in Sy// 162 (= 5312)37 (end iv/B.c.) ἐπ’ ἴσηι καὶ ὁμοίηι, ‘upon equal and similar terms,” and for a weakened sense see P Tebt IT. 30018 (a.p. 151) διὼ ἐπιδίδομι ὥπως περιερεθῇ (7. διὸ ἐπιδίδωμι ὅπως περιαιρεθῇ) [τ]οῦτο τὸ ὄνομα ταγῆναι ἐν τῇ τῶν ὁμο[ίων)] τάξι, ‘‘wherefore I present this notice, that this name may be struck off and may be inscribed in the list of such persons” (viz. the dead). On the flexion of the adj. see Moulton Gr. ii.…
Read the full entry →ὅμοιος (homoios) — like.
ὅμοιος
or (as in [Refs 8th c.BC+] ὁμοῖος, α, ον (compare ἐρῆμος, ἑτοῖμος): later Epic dialect also ὁμοίιος (B, which see); Aeolic dialect ὔμοιος [Refs 3rd c.BC+] (adverb -ως[Refs 4th c.AD+] ὑμοῖος [Refs 4th c.BC+]: (ὁμός):—like, resembling, ὡς αἰεὶ τὸν ὁ. ἄγει θεὸς ὡς τὸν ὁ. 'birds of a feather flock together', [Refs 8th c.BC+]; ὡς ἐπὶ τῶν ὁ. as in similar cases (of persons), [Refs 2nd c.AD+], etc.: comparative -ότερος more like, [Refs 5th c.BC+]: superlative -ότατος most like, [Refs 5th c.BC+]
2. the same, ἄμφω γὰρ πέπρωται ὁμοίην γαῖαν ἐρεῦσαι [Refs 8th c.BC+]; hence (i.e. ἑαυτῷ), always the same, unchanging, αἰεὶ πόδας καὶ χεῖρας ὁμοῖοι [Refs 8th c.BC+]the same as ever, [Refs 5th c.BC+]; ἓν καὶ ὅ. one and the same…
ὅμοιος
homoios
from the base of 3674; similar (in appearance or character):--like, +
manner.
see GREEK for 3674
ὅμοιος, οία, οιον
Adj
like, similar to
ὅμοιος ὅμοιος, ορ ionic and old attic ὁμοῖος, η, ον like, resembling, Lat. similis, Hom., etc.; proverb., τὸν ὁμοῖον ἄγει θεὸς ὡς τὸν ὁμοῖον "birds of a feather flock together, " Od.; so, ὁ ὅμοιος τῷ ὁμοίῳ Plat.:—comp. ὁμοιότερος more like, id. Plat.; Sup. -ότατος most like, Hdt., Soph., etc.
= ὁ αὐτός, the same, Hom.; ἓν καὶ ὅμ. one and the same, Plat.; ὁμοῖον ἡμῖν ἔσται it will be all one to us, Lat. perinde erit, Hdt.; σὺ δ᾽ αἰνεῖν εἴτε με ψέγειν θέλεις, ὁμοῖον Aesch.
shared alike by both, common, ὁμ. πόλεμος war in which each takes part, Hom.; γῆρας, θάνατος, μοῖρα common to all, id. Hom.
equal in force, a match for one, Lat. par, Il., Hdt.
Adj-NSM — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine
46 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 31 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.
„Ἔστι γάρ, φησίν, ἡγεμὼν καὶ ἄρχων ἁπάντων θεὸς εἷς ἀεὶ ὤν, μόνιμος, ἀκίνητος, αὐτὸς αὑτῷ ὅμοιος, ἕτερος τῶν ἄλλων.“
ὅμοια τοῖς ὑπὸ γιγάντων τετολμῆσθαι λεγομένοις ὑφʼ Ἑλλήνων καὶ οὗτοι δράσαι παραδίδονται.
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
ἐντὸς περιβόλου τῶν ἱερῶν καθὼς ἔτι ἄνωθεν ἐποιοῦσαν, τοῦ τε ἱερατικοῦ νόμου Σεμνουθι τὸ ὅμοιον τοῖς κρίμασι τῶν ἡγεμόνων περιέχοντος· ὁμοίως δὲ καὶ περὶ τῶν ὑπηρεσιῶν, κεκρικότων τῶν ἡγεμονευσάντων
ἐπὶ τῶν μισσικίων, περὶ τῆς πολιτείας· … εἶπον ὑμῖν καὶ πρότερον ὅτι οὔκ ἐστιν ὁμοία οὐδὲ ἡ αὐτὴ … ὑμῶν ὑπόθεσις· οἱ μὲν γὰρ ὑμῶν εἶσιν ἐκ λεγιώνω οὐετρανοί
ν ὑπὲρ δαπάνημα· τὸ δὲ μετὰ ταῦτα περιεσόμενον καθαρὸν ἐπιγένημα ἔσται εἰς ἴσα καὶ ὅμοια μέρη δύο καὶ λήμψεται ἕκαστος αὐτῶν μέρος ἓν καὶ … ν … ει
The Greek word ὅρασις (lemma: horasis) is derived from the verb ὁράω, meaning 'to see.' It encompasses the concepts of sight, appearance, and vision. The New Testament references include Acts 2:17 and Revelation 4:3, 9:17, where it is used to denote both physical sight and visionary experiences.
ὅρασις (horasis) — appearance/vision.
ὅρ-ᾱσις, εως, ἡ,
seeing, the act of sight, [Refs 4th c.BC+]; distinguished as the ἐνέργεια or act from ὄψις (the sense or faculty), [Refs 4th c.BC+]; but, power of sight, [Refs]
2. plural, eyes, τὰς ὁ. ἐκκόπτειν [Refs 3rd c.BC+]
II. a vision, [LXX+NT]
III. appearance, ὅμοιος ὁράσει λίθῳ ἰάσπιδι [NT]
ὅρασις
horasis
from 3708; the act of gazing, i.e. (externally) an aspect or
(internally) an inspired appearance:--sight, vision.
see GREEK for 3708
ὅρασις, εως, ἡ
n.f.
a sight, vision, appearance
ὅρασις ὅρα_σις, εως, from ὁράω seeing, the act of sight, Lat. visus, Arist.
a vision, NTest.
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
a-per'-ans (mar'eh; chiefly used of the mystic and supernatural visions of Ezekiel and Daniel): A semblance, as of lightning, wheels, sapphire stone (Eze 1:14,16,26); Gabriel's overpowering revelation (Da 8:15; see also Da 10:6,18). In the New Testament refers exclusively, through three Greek words, prosopon, "sight," "countenance," to "outward appearance" (2Co 10:7 the King James Version); and its possibly deceptive nature: opsis, "Judge not according to appearance." (Joh 7:24); "them that glory in appearance." (2Co 5:12; compare
4 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 4 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 64 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.
ὑπὸ γὰρ φωτὸς ἄνω παραπεμφθεῖσα ἡ ὅρασις καὶ κατιδοῦσα φύσιν ἀστέρων καὶ κίνησιν αὐτῶν ἐναρμόνιον, ἀπλανῶν τε καὶ πλανήτων εὖ διατεταγμένας περιφοράς, τῶν μὲν κατὰ ταὐτὰ καὶ ὡσαύτως περιπολούντων, τῶν δ’ ἀνομοίως τε καὶ ὑπεναντίως διτταῖς περιόδοις…
ἀμαύρωσιν οὖν περικείμενοι καὶ τοιαύτης ἀχλύος γέμοντες ἐν τῇ ὁράσει, ἀνεβλέψαμεν ἀποθέμενοι ἐκεῖνο ὃ περικείμεθα νέφος τῇ αὐτοῦ θελήσει.
ὤφθη δέ μοι, ἀδελφοί, τῇ μὲν πρώτῃ ὁράσει τῇ περυσινῇ λίαν πρεσβυτέρα καὶ ἐν καθέδρᾳ καθημένη.
δύο οὐλὴ ἀντικνημίωι δεξιῶι καὶ Ἥρων Ἀφροδισίου ὡς ἐτῶν τεσσεράκοντα … … νενος τῇ ὁράσει Σωτηρίχωι Λύκου ὡς ἐτῶν τεσσεράκοντα πέντε οὐλὴ δακτύλωι μικρῶι χειρὸς ἀριστερᾶς, ἀπέχειν παρʼ αὐτοῦ
ἀρχαίου. ἐπεὶ οὐκέτι εὐτονῶ τὴν γερδιακὴν τέχνην ποιεῖν διὰ τὸ ἀσθενῆ με εἶναι τῇ ὁράσει καὶ ὑπὸ γήρους συνεχόμενον εἶναι ὡς ἐτῶν π … , διὸ ἀξιῶ σε τὸν
λίθος (lithos) means 'stone' and can refer to various types of stones, including precious stones. In the New Testament, it is used literally for stones in contexts like tombs (e.g., Mt 27:60) and metaphorically for Christ and believers (e.g., 1 Pet 2:4-5). The lexicons note its use in idioms and as a building material, but there is no significant disagreement among them.
λίθος, -ov, 6, Sept. for 738, [fr. Hom. down]; a stone: of small stones, Mt. iv. 6; vii. 9; Lk. iii. 8; iv. [3], 11; ΧΙ. 11; xxii. 41; Jn. viii. 7; plur., Mt. iii. 9; iv.3; Mk. v.55 Lk. iii. 8; xix. 40; Jn. viii. 59; x. 31; of a large stone, Mt. xxvii. 60, 66; xxviii. 2; Mk.xv.46; xvi. 3 sq.; Lk. xxiv. 2; Jn. xi. 38 sq. 41; xx.1; of building stones, Mt. xxi. 42,44 [T om. L WH Trmrg. br. the vs.]; xxiv. 2; Mk. xii.10; xiii. 1 sq.; Lk. xix. 44; xx. 17sq.3 xxi. 5 sq.; Acts iv. 11; 1 Pet. ii. 7; metaph. of Christ: λίθος ἀκρογωνιαῖος (q. ν.), ἐκλεκτός (ef. 2 Esdr. v. 8), ἔντιμος, 1 Pet. ii. 6 (Is. xxviii. 16); ζῶν (see (aw, II.b.), 1 Pet. ii. 4; λίθος προσκόμματος, one whose words, acts, end, men (so stumble at) take such offence at, that they reject him and thus bring upon themselves ruin, ibid. 8 (7); Ro. ix. 33; of Christians: λίθοι ζῶντες, living stones (see (aw, τι. s.), of which the…
Read the full entry →λίθος is always masc. in the NT even when it means a gem (Rev 211} αἱ, LXX), whereas Attic after B.c. 385 preferred the fem. (Meisterhans Gy. p. 129). This is in keeping with the Kow 7 usage, e.g P Petr 11. 13 (6)® (B.c. 258-253) τοὺς λίθους of stones for building, P Oxy III. 498? (ii/a.D.) τῶν οἰκοδομουμένων λίθων κύβων καμηλικῶν, “ squared buildingstones transportable by camel (Ὁ) ” (Edd.), 16. 5281? (1Π|,---ii/A.D.) ἔπεμσάς pu ἐπιστολὰς δυναμένου λίθον σαλεῦσε, *“you sent me letters which would have shaken a stone” (Edd.), P Tebt 11. 34217 (late ii/A.D.) kepapetov . . λίθοις ἀρεστοῖς ἐξηρτισμί(ένον), ‘‘a pottery fitted with stones in good order” (Edd.), P Oxy X. 12737 (A.D. 260) περιτραχήλιον . . ἔχον λίθον ὁλκῆς χωρὶς τοῦ [λί]θ[ο]υ τετάρτων lA λιθόστρωτος δεκατριῶν, ‘a necklace having a stone and weighing apart | from the stone 13 quarters’’ (Edd.), OGZS οοὔ! (Rosetta stone—B.C.…
Read the full entry →λίθος (lithos) — stone.
λίθος [ῐ], ου,
o((see. below 11), stone, [Refs 8th c.BC+]; especially of the stones thrown by warriors, τρηχὺς λ., λ. ὀκριόεις, [Refs 8th c.BC+]; also, stonequoit, [Refs 8th c.BC+]; of building- stones, λίθοι βασιλικοί [Refs 5th c.BC+]; λίθον ἕψειν 'to lose one's labour', [Refs 5th c.BC+]; also of stupid persons, 'blockheads', λίθοι [Refs 6th c.BC+]; λ. τις, ou) dou/lh [Refs 3rd c.BC+]; προσηγορεύθη διὰ τὸ μὴ φρονεῖν λ., of Niobe, [Refs 5th c.BC+]; λίθῳ λαλεῖς proverbial of ἀναίσθητοι, [Refs]
2. stone as a substance, opposed to wood, flesh, etc., ἐπεὶ οὔ σφι λ. χρὼς οὐδὲ σίδηρος [Refs 8th c.BC+]; λαοὺς δὲ λίθους ποίησε turned into stone, petrified,[Refs 8th c.BC+]; as an emblem of hard-heartedness, σοὶ δ᾽ αἰεὶ κραδίη στερεωτέρη ἐστὶ…
λίθος
lithos
apparently a primary word; a stone (literally or
figuratively):--(mill-, stumbling-)stone.
λίθος, ου, ὁ
n.m.
a stone
λίθος lithos 59x
a stone, Mt. 3:9; 4:3, 6; used figuratively, of Christ, Eph. 2:20; 1 Pet. 2:6; of believers, 1 Pet. 2:5; meton. a tablet of stone, 2 Cor. 3:7; a precious stone, Rev. 4:3
λίθος λί^θος, ου, a stone, Hom., etc.: a precious stone, Hdt.: marble, id. Hdt.:—proverb., λίθον ἕψειν to boil a stone, i. e. "to lose one's labour," Ar.;— of stupidity, λίθοι blocks, stones, id. Ar.
stone as a substance, opp. to wood, flesh, etc, Il., etc.
also fem., Hom., Theocr.;—but the fem. was mostly used of some special stone, as the magnet, Eur., Plat.; of a touchstone, Plat.; ἡ διαφανὴς λ. a piece of crystal used for a burning glass, Ar.
at Athens, λίθος (masc.) was a name for various blocks of stone used for rostra or tribunes, as,
the Bema of the Pnyx, Ar.
another in the ἀγορά used by the κήρυκες, Plut.
an altar in the ἀγορά, Dem.
a piece on a draughtboard, Theocr.
Noun-DSM — Noun · dative · singular · masculinedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular masculine.
N-DSM Part of Speech: Noun Case: Dative Number: Singular Gender: Masculine
Stone
Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In…
The allusion in Re 2:17 may be to the practice at the Olympic games of giving the successful competitor a white stone, inscribed with his name and the value of his prize; or to the mode of balloting with black and white stones on the question of the acquittal of an accused person, or his admission to certain privileges; if the stones deposited in the urn by the judges were all white, the decision was favorable. In early ages, flint-stone knives were in common use, instead of steel, Ex 4:25 Jos 5:2.
It was also customary to raise a heap or mound of stones in commemoration of any remarkable event, Ge 31:46 Jos 4:5-7 7:26 8:29…
60 occurrences in the New Testament, rendered 4 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 59 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 147 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.
εἶθ’ ὥσπερ ἐν κηρῷ τῇ ἑαυτοῦ ψυχῇ τοὺς ἑκάστων δεξάμενος τύπους ἀγαλματοφορεῖ νοητὴν πόλιν, ἧς ἀνακινήσας τὰ εἴδωλα μνήμῃ τῇ συμφύτῳ καὶ τοὺς χαρακτῆρας ἔτι μᾶλλον ἐνσφραγισάμενος, οἷα δημιουργὸς ἀγαθός, ἀποβλέπων εἰς τὸ παράδειγμα τὴν ἐκ λίθων καὶ…
ὑπὲρ δὲ τοῦ μὴ διαφυγεῖν τοὺς ἀνθρώπους τὰ ηὑρημένα μηδὲ πρὶν εἰς γνῶσιν ἐλθεῖν φθαρῆναι, προειρηκότος ἀφανισμὸν Ἀδάμου τῶν ὅλων ἔσεσθαι τὸν μὲν κατʼ ἰσχὺν πυρὸς τὸν ἕτερον δὲ κατὰ βίαν καὶ πλῆθος ὕδατος, στήλας δύο ποιησάμενοι τὴν μὲν ἐκ πλίνθου…
καὶ πάλιν λέγει ὁ προφήτης, ἐπεὶ ὡς λίθος ἰσχυρὸς ἐτέθη εἰς συντριβήν: Ἰδού, ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ, ἐκλεκτόν, ἀκρογωνιαῖον, ἔντιμον.
ἐπίτροπον καὶ σοὶ ἀπεσταλκέναι περὶ τοῦ δηλωθῆναι αὐτῷ τοὺς ἀποκειμένους ἐν τῷ μετάλλῳ λίθους τῆς αὐτοῦ κοπῆς εἰς πρὸ μιᾶς Καλανδῶν Ἰανουαρίων. εὖ οὖν ποιήσεις καὶ ἐμοὶ ἐγγράφως
Παλαις Ἀθηνοδώρῳ τῷ τιμιωτάτῳ χαίρειν. γείνωσκε ὅτι … ἤδη γ λίθους ἄνω ἐν τῇ λατομίᾳ ἕτερον συλλέγοντα πόδας ιβ ἕτερον … τὸν δὲ ἕτερον πόδας
μιν καὶ ἐλαῖαι τεσσεράκοντα καὶ κρομμύδια. ἴσθι δὲ τὸν κῆπον τετραυματισμένον ἅλι. οὐδέπω ὁ λίθος ἐστράφη. οὔπω οὐδὲν καινότερον. ἐρρῶσθαί σε εὔχομαι εὐτυχῶς. ἀσπάζου τὸν κουράτορα καὶ Σαραπιόδωρον ἐὰν
The Greek word ἴασπις (iaspis) refers to jasper, a precious stone known for its various colors. It appears in the New Testament in Revelation, where it is associated with divine imagery. The entries suggest some debate over whether the term refers to the modern jasper or possibly other stones like diamonds or opals.
ἴασπις, -Sos, ἡ, [fr. Plato down], jasper; a precious stone of divers colors (for some are purple, others blue, others creen, and others of the color of brass; Plin. ἢ. n. 37,37 (8)): Rev. iv. 3; xxi.11,18sq. [But many think (questionably) the diamond to be meant here; others the precious opal; see Riehm, AWB. 5. v. Edelsteine, 8 and 10; B. D.s. v. Jasper; ef. ‘ Bible Educator’ ii. 352.]
ἴασπις. Syil 58787. (ν 8.6.) σφραγὶς ἴασπις χρυσὸν δακτύλ[ιον ἔχοσα,] σφραγὶς ἴασπις περικεχρυσωμένη. The word is Phoenician (Boisacq, Ρ. 364).
ἴασπις (iaspis) — jasper.
ἴασπ-ῐς, ιδος
(but accusative ἴασπιν [Refs 5th c.AD+], ἡ, jasper, [Refs 5th c.BC+]
II. ={χρυσόγονον}, [Refs 1st c.AD+]. (Cf. Hebrew yāšpheh).
ἴασπις
iaspis
probably of foreign origin (see 3471); "jasper", a gem:--jasper.
see HEBREW for 03471
ἴασπις, ιδος, ἡ
n.f.
jasper
ἴασπις iaspis 4x
jasper, a precious stone of various colors, as purple, cerulian green, etc. Rev. 4:3; 21:11, 18, 19*
ἴασπις ἴασπι^ς, ιδος, ἡ, jasper, Plat. (A foreign word.)
Noun-DSF — Noun · dative · singular · femininedative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular feminine.
N-DSF Part of Speech: Noun Case: Dative Number: Singular Gender: Feminine
Jasper
(Heb. yashpheh, “glittering”), a gem of various colours, one of the twelve inserted in the high priest’s breast-plate (Ex. 28:20). It is named in the building of the New Jerusalem (Rev. 21:18, 19). It was “most precious,” “clear as crystal” (21:11). It was emblematic of the glory of God (4:3).
a precious stone frequently noticed in Scripture. It was the last of the twelve inserted in the high priest’s breastplate, (Exodus 28:20; 39:13) and the first of the twelve used in the foundations of the new Jerusalem. (Revelation 21:19) The characteristics of the stone as far as they are specified in Scripture, (Revelation 21:11) are that it "was most precious," and "like crystal;" we may also infer from (Revelation 4:3) that it was a stone of brilliant and transparent light. The stone which we name "jasper" does not accord with this description. There can be no doubt that the diamond would more adequately answer to the description in the book of Revelation.
→ A precious stone, set in the high priest's breastplate Ex 28:20; 39:13
4 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 4 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
κατὰ δὲ θάτερον ἄλλοι προσήρτηντο λίθοι δώδεκα, κατὰ τρεῖς εἰς τέσσαρα μέρη διῃρημένοι, σάρδιον τόπαζος σμάραγδος, ἄνθραξ ἴασπις σάπφειρος, ἀχάτης ἀμέθυστος λιγύριον, ὄνυξ βήρυλλος χρυσόλιθος, ὧν ἐφʼ ἑκάστου πάλιν εἷς τῶν ἐπωνύμων ἐγέγραπτο.
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 σάρδιον (transliterated as *sardion*) refers to a type of precious stone known as sard or carnelian. It is noted in the New Testament in Revelation 4:3 and 21:20. The term is derived from an uncertain base and is associated with two varieties of the stone: a transparent-red (carnelian) and a transparent-brown (sardine).
σάρδιον, -ov, τό, [neut. of σάρδιος, see below], sard, sardius, a precious stone, of which there are two kinds, concerning which Theophr. de lapid. 16, 5, § 30 ed. Schneid. says, τοῦ yap σαρδίου τὸ μὲν διαφανὲς ἐρυθρότερον δὲ καλεῖται θῆλυ, τὸ δὲ διαφανὲς μὲν μελάντερον δὲ καὶ ἄρσεν, the former of which is called carnelian (because flesh-colored; Hebr. 078, Sept. σάρδιον, Ex. xxviii. 17; XXXVi. 17 (xxxix. 10); Ezek. xxviii. 13; αἱματόεντα σάρδια, Orph. de lapid. 16, 5), the latter sard: Rev. iv. 3 (Ree. σαρδίνῳ); xxl. 20GLTTr WH. Hence the adj. σάρδιος, -a, -ov, [fr. Σάρδεις, cf. Plin. ἢ. π. 37, 7] sardine se. λίθος (the full phrase occurs Ex. xxxv. 8 [var.]): Rev. xxi. 20 Ree. [Β. Ὁ. 58. vv. Sardine, Sardius.]
σάρδιον (sardion) — gem.
σάρδιον, τό,
the Sardian stone, [NT+5th c.BC+]; as a seal, [Refs 4th c.BC+]; σάρδια, of female ornaments, [Refs 5th c.BC+]—This stone was of two kinds, the transparent-red or female being our carnelian, the transparent-brown or male our sardine, [Refs 4th c.BC+]:—later λίθος σάρδιος, [Refs 6th c.AD+] in “de An.” 321.10 (plural); σάρδινος λ., [Refs]; σαρδόνιον, [Refs 5th c.AD+]
σάρδιον
sardios
properly, an adjective from an uncertain base; sardian (3037 being
implied), i.e. (as noun) the gem so called:--sardius.
σάρδιον, ου, τό
n.n.
carnelian
σάρδιον sardion 2x
carnelian, a reddish precious stone, Rev. 4:3; 21:20*
Noun-DSN — Noun · dative · singular · neuterdative — to, for, with — the one it is done to or by.
Agrees with anything else marked singular neuter.
N-DSN Part of Speech: Noun Case: Dative Number: Singular Gender: Neuter
sar'-di-us.
See STONES, PRECIOUS.
2 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.
← 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 5 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.
στίχος λίθων ἔσται, σάρδιον τοπάζιον σμάραγδος ὁ στίχος ὁ εἷς“ — Ῥουβὴν Συμεὼν Λευί—·
κατὰ δὲ θάτερον ἄλλοι προσήρτηντο λίθοι δώδεκα, κατὰ τρεῖς εἰς τέσσαρα μέρη διῃρημένοι, σάρδιον τόπαζος σμάραγδος, ἄνθραξ ἴασπις σάπφειρος, ἀχάτης ἀμέθυστος λιγύριον, ὄνυξ βήρυλλος χρυσόλιθος, ὧν ἐφʼ ἑκάστου πάλιν εἷς τῶν ἐπωνύμων ἐγέγραπτο.
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 ἶρις (*iris*) primarily means 'rainbow' and is associated with the goddess Iris, a messenger of the gods. It also refers to a halo or bright circle, as well as various species of the plant iris. In the New Testament, it appears in Revelation 4:3 and 10:1, where it denotes a rainbow. The lexicons do not show significant disagreement.
ἴρις, -ιδος, ἡ, (Iris), a rainbow: Rev.iv.3; x.1. (Hom., Aristot., Theophr., al.)
ἶρις (iris) — rainbow.
Included with: Ἶρις, ιδος, ἡ,
accusative Ἶριν, vocative Ἶρι:— “Iris”, the messenger of the gods among themselves, [Refs 8th c.BC+], compare ὠκέα Ἶρις [Refs 8th c.BC+]
II. as appellative, ἶρις, ἡ, genitive ἴριδος [Refs 4th c.BC+]; accusative ἶριν [Refs 2nd c.BC+]; Epic dialect dative plural ἴρισσιν (see. below):—rainbow, δράκοντες.., ἴρισσιν ἐοικότες, ἅς τε Κρονίων ἐν νέφεϊ στήριξε, τέρας μερόπων ἀνθρώπων [Refs 8th c.BC+]
II.2. any bright-coloured circle surrounding another body, as the lunar rainbow, [Refs 4th c.BC+]halo of candle, [Refs 4th c.BC+]; the iris of the eye, [Refs 2nd c.AD+]; also, section through the ciliary region, [Refs 2nd c.AD+]
II.3. iridescent garment, [Refs]
ἶρις
iris
perhaps from 2046 (as a symbol of the female messenger of the pagan
deities); a rainbow ("iris"):--rainbow.
see GREEK for 2046
ἶρις, ιδος, ἡ
n.f.
a rainbow
ἶρις iris 2x
a rainbow, iris, Rev. 4:3; 10:1*
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
ran'-bo (qesheth, translated "a bow"; iris, "rainbow"): As most of the rainfall in Palestine is in the form of short heavy showers it is often accompanied by the rainbow. Most beautiful double bows are often seen, and occasionally the moon is bright enough to produce the bow. It is rather remarkable that there are so few references to the rainbow in the Bible. The Hebrew qesheth is the ordinary word for a bow, there being no special word for rainbow.
The interpretation of the significance of the bow in the sky is given at the close of the story of the flood, where it is called "the token of the covenant" of Yahweh with Noah that there should be no more flood: "I do set my bow in the cloud, .... and the waters shall no more become a flood to destroy all flesh" (Ge 9:13,15). This addition to the story of the flood is not found in other…
Rainbow
Caused by the reflection and refraction of the rays of the sun shining on falling rain. It was appointed as a witness of the divine faithfulness (Gen. 9:12-17). It existed indeed before, but it was then constituted as a sign of the covenant. Others, however (as Delitzsch, Commentary on Pentateuch), think that it “appeared then for the first time in the vault and clouds of heaven.” It is argued by those holding this opinion that the atmosphere was differently constituted before the Flood. It is referred to three other times in Scripture (Ezek. 1:27, 28; Rev. 4:1-3; 10:1).
the token of the covenant which God made with Noah when he came forth from the ark that the waters should no more become a flood to destroy all flesh. The right interpretation of (Genesis 9:13) seems to be that God took the rainbow, which had hitherto been but a beautiful object shining in the heavens when the sun’s rays fell on falling rain, and consecrated it as the sign of his love and the witness of his promise. Ecclus. 43:11. The rainbow is a symbol of God’s faithfulness and mercy. In the "rainbow around the throne," (Revelation 4:3) is seen the symbol of hope and the bright emblem of mercy and love, all the more true as a symbol because it is reflected from the storm itself.
Ge 9:13-15. This beautiful phenomenon is owing to the refraction of the beams of the sun in passing the drops of falling rain; the rays are separated into the prismatic colors, and then reflected from the cloud opposite to the sun and the spectator. We need not suppose that the rainbow was unknown before the flood; but God then appointed it to be the cheering seal of his covenant with the earth, which is as steadfast as the natural laws from which the rainbow springs.
2 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.
← 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
Σεβαστοῦ καὶ Πτολεμαϊκοῦ νομίσματος δραχμῶν … ἀφʼ ὧν αὐτόθεν ὁμολογοῦσι οἱ νεναυλωκότες … … ῖρις καὶ Γάϊος καὶ Πόπλιος ἔχειν παρὰ τοῦ … ἐν Ὀξυρύγχων πόλει διὰ χειρὸς ἐξ
ἐν τῷ πραιτωρίῳ ἐγὼ καὶ οἱ συνκολλῆγαι ἵνα, ἐάν σοι δόξῃ, ἀκουσθῇ … … ιρις, ἐκδίκου Σαραπίωνος, πρὸς Απ … ν ἀντίδικον, ἔχοντα ὑπὲρ ὑποθήκης ἧς φαύλως ὑπέθετο, καὶ
κηλώνει … … … … νεώτερος η … … Τη … ιρις κηλώνει … Οὐαλεριανὸς κοινωνοί Πρινκουρεσι Παμώνθης ἀδελφός … Τιθοῆς ἀδελφός
The Greek word κυκλόθεν (i.e., *kuklothen*) is an adverb meaning 'from all sides' or 'round about.' It is derived from κύκλος (circle) and is used in the New Testament, particularly in Revelation 4:3, 4, and 8. The entries consistently emphasize its meaning related to being surrounded or encircled.
κυκλόθεν,
adv.,
(< κύκλος),
[in LXX chiefly for מִסָּבִיב, סָבִיב;]
from all sides, round about: Re 4:3, 4, 8.†
κυκλόθεν, (κύκλος [see κύκλῳ ]), adv. round about, from all sides all round: Rey. iv. 8; κυκλ. τινός, Rev. iv. 3 56.» and Ree. in v. 11. (Lys. p. 110, 40 [olea saer. 28]; Qu. Smyrn. 5,16; Nonn. Dion. 36, 325; Sept. often for 3339, 23D 3°35, and simply 2.30; many exx. fr. the Apoer. are given in Wakil, Clavis Apocryphorum ete. Boave))—
κυκλόθεν. Vaibel 5467! (Imperial)—a sepulchral epitaph— ἀλλά με πᾶν δένδρος χαρίεν περὶ plokov ἀνέρπει, κυκλόθεν εὐκάρποις κλωσὶν ἀγαλλόμενον. Cf. also BGU IV. ττιγ325 (B.c. 13), and the late P Lond V. 168618 (A.D. 565) κύκλωθεν (see Lob. Phryz. p. 9).
κυκλόθεν (kuklothen) — around.
κυκλόθεν,
adverb from all around, κ. ὁδὸς περίχει [NT+5th c.BC+], and sometimes in codices, but this spelling is condemned by [Refs 9th c.AD+]
κυκλόθεν
kuklothen
adverb from the same as 2945; from the circle, i.e. all
around:--(round) about.
see GREEK for 2945
κυκλόθεν
Adv
in a circle round
κυκλόθεν kyklothen 3x
all around, round about, Rev. 4:3, 4, 8*
κυκλόθεν from all around, NTest.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
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 45 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.
κυκλόθεν δʼ ἄλλοις ὄρεσιν καλυπτομένη, πρὶν εἰσαφίκοιτό τις εἰς αὐτήν, παντελῶς ἀόρατος ἦν.
τὸν ἀεὶ χρόνον ἀντι … … … ι ἕτερον ἐργαστήριον τῷ κλιβανίῳ ἐντὸς πλέθρων κυκλόθεν πέντε , τοῦ δὲ χρόνου διελθόντος παραδώσειν τὸ ἐργαστήριον καθαρὸν ἀπό τε σίτου καὶ
περιεχόμενον μέρος ᾗ ἔχεις ἄμῃ καὶ πλ … … κ … … ἕξεις συ κυκλόθεν … … … χοινι
ἡμίσους μέρους τουτέστι τὴν νοτίνην μερίδα σὺν δικαίοις πᾶσι κατὰ τὰ ὅρια τοῦ βουνοῦ κυκλόθεν περὶ τὸ ὄρος διακείμενον ἐν τῇ πεδιάδι τῆς αὐτῆς κώμης ἐφʼ ᾧ ἡμᾶς τοῦτο
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-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word θρόνος (transliterated as thronos) means 'throne' or 'seat' and is derived from the verb meaning 'to sit.' It encompasses a range of meanings from a literal chair or seat of authority to metaphorical uses representing power, such as God's sovereignty or kingly rule. In the New Testament, it appears in contexts referring to divine authority, Christ's reign, and even the thrones of angels.
θρόνος, -ου, ὁ
[in LXX chiefly for כִּסֵּא, Ex 11:5, al.;]
in Hom., a seat, chair. Later, a throne, chair of state, seat of authority; of kings: metaph., of God, Mt 5:34, Ac 7:49(LXX), Re 1:4, al.; by meton., for kingly power, sovereignty, Lk 1:32, 52, Ac 2:30; for an angelic hierarchy, Col 1:16; of Christ, Mt 19:28, Re 3:21, al.; of Satan, Re…
Read the full entry →θρόνος, του, ὁ, (OPA to sit; ef. Curtius § 316), [fr. Hom. down], Sept. for 8D3, a throne, seat, i.e. a chair of state having a footstool ; assigned in the N. T. to kings, hence by meton. for kingly power, royalty: Lk. i. 32,52; Acts ii. 30. metaph. to God, the governor of the world: Mt. ν. 34; xxiii. 22; Acts vii. 49 (Is. Ixvi.1); Rev. i. 4; iii. 21; iv. 2-6, 9, 10, ete.; Heb. iv. 16; viii. 1; xii. 2, to the Messiah, the partner and assistant in the divine administration: Mt. xix. 28; xxv. 31; Rev. iii. 21; xx. 11; xxii. 3; hence the divine power belonging to Christ, Heb. i. 8. to judges, i. q. tribunal or bench (Plut. mor. p- 807 b.): Mt. xix. 28; Lk. xxii. 30; Rev. xx. 4. to elders: Rev.iv.4; xi. 16. toSatan: Rev. ii. 13; ef. Bleek ad loc. to the beast (concerning which see θηρίον) : Rev. xvi. 10. θρόνος is used by meton. of one who holds dominion or exercises authority ; thus in…
Read the full entry →θρόνος. For this word, which in the NT, and notably in the Apocalypse, is always an official seat or chair of state, we may compare OG/S 383” (rescript of Commagene — mid. i/B.c.) ἐγὼ πατρώιαν [ἀ]ρχὴν [π]αρ[αλ]α[ β]ὼν βασιλείαν [μ]ὲν ἐμο[ἴ]ς ὑπήκοον θρόνοις, 7d. 4? πρὸς οὐρανίους Διὸς ᾿Ωρομάσδου θρόνους, and Preisigke 9827 (B.C. 4) ὑπὲρ Αὐτοκράτορος Καίσαρος θεοῦ υἱοῦ Σεβαστοῦ . . . τίδ]ν θρόνον καὶ τὸν βωμὸν ἀνέθηκε, 23. ττ645 (B.C. 181-..5) ὑπὲρ βασιλἕως Πτολεμαίο(υ) καὶ βασιλίσσης Κλεοπάτρας . . - τὸ Πτολεμαῖον καὶ τὸν θρόνον Ἕ!ρμεῖ Ἡρακλεῖ. In connexion with the above it may be noticed that Deissmann (1.4.2, | 2 τ = J 2 Ἄ. « ΄ Prete gon (nev) 200) where an inser. on a temple-pillar | Ρ- 280 n.2) from personal observation thinks that ὃ θρόνος is dated—éml Διδύμου ἱερέως θρησκεύοντος. Boisacq (Ρ. 340) τοῦ Σατανᾶ (Rev 213) at Pergamum can only have been the altar of Zeus, which there…
Read the full entry →θρόνος (thronos) — throne.
θρόνος, ὁ,
seat, chair, [Refs 8th c.BC+]
2. throne, chair of state, θ. βασιλήϊος [Refs 5th c.BC+]; king's estate or dignity, σκῆπτρα καὶ θρόνους [Refs 5th c.BC+]; in the Prytaneum, τῷ [Ἀπόλλωνι] θ. ἐξελεῖν [Refs]
3. oracular seat of Apollo, [Refs 5th c.BC+]; μαντικοὶ θ. [Refs 4th c.BC+]
4. chair of a teacher, [Refs 5th c.BC+]
5. judge's bench, [Refs 1st c.AD+]
6. Astrology texts,= ὕψωμα, [Refs]
6. b favourable combination of planetary positions, [Refs 2nd c.AD+]
II. a kind of bread, [Refs 3rd c.BC+]
III. name of a lozenge, [Refs 7th c.AD+]
θρόνος
thronos
from thrao (to sit); a stately seat ("throne"); by implication, power
or (concretely) a potentate:--seat, throne.
θρόνος, ου, ὁ
n.m.
a throne, seat
θρόνος θρόνος, ὁ, *θράω a seat, chair, Hom.: a throne, chair of state, Hdt., attic:—in pl. also, the throne, i. e. the king's estate or dignity, Soph.
the oracular seat of Apollo or the Pythia, Aesch., etc.
the chair of a teacher, Lat. cathedra, Plat.
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
thron. (kicce', a "seat" in 2Ki 4:10; a "royal seat" in Jon 3:6; thronos): Usually the symbol of kingly power and dignity. Solomon's throne was noted for its splendor and magnificence (1Ki 10:18-20; compare 2Ch 9:17-19). It symbolizes:
(1) The exalted position of earthly kings, rulers, judges, etc., their majesty and power (of kings: Ge 41:40; 1Ki 2:19; Job 36:7, etc.; denoting governing or judicial power: 2Sa 14:9;
Throne
(Heb. kiss’e), a royal chair or seat of dignity (Deut. 17:18; 2 Sam. 7:13; Ps. 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1 Sam. 1:9; 4:13, and of a provincial governor in Neh. 3:7 and Ps. 122:5. The throne of Solomon is described at length in 1 Kings 10:18-20.
The Hebrew word so translated applies to any elevated seat occupied by a person in authority, whether a high priest, (1 Samuel 1:9) a judge, (Psalms 122:5) or a military chief (Jeremiah 1:16) The use of a chair in a country where the usual postures were squatting and reclining was at all times regarded as a symbol of dignity. (2 Kings 4:10; Proverbs 9:14) In order to specify a throne in our sense of the term, it was necessary to add to the word the notion of royalty; hence the frequent occurrence of such expressions as "throne of the kingdom." (17:18; 1 Kings 1:46;
An established emblem of kingly dignity and power, used by sovereigns on all stale occasions. That of Solomon was of ivory, overlaid with gold; having six broad steps, every one guarded by a golden lion at each end, 1Ki 10:18-20. Heaven is called God’s throne, and the earth his footstool, Isa 66:1. His throne is also sublimely described as everlasting, and as built upon justice and equity, Ps 45:6; 97:2. See also Isa 6:2-4; Eze 1:1- 28. Christ is on the throne forever, as the King of heaven, Ps 110:1; He 1:8;
64 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 62 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 59 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.
πάλιν γε μὴν Αἴγυπτον ἀφηνιάσασαν, ἡνίκα τὸν ἀντίθεον ἀπεσέμνυνε νοῦν τὰ παράσημα τῆς βασιλείας ἀναδοῦσα αὐτῷ, τὸν θρόνον, τὸ σκῆπτρον, τὸ διάδημα, δέκα πληγαῖς καὶ τιμωρίαις ὁ τῶν ὅλων ἐπίτροπος καὶ κηδεμὼν νουθετεῖ.
τῷ δὲ ἐπιθέματι αὐτῆς ἦσαν πρόστυποι δύο, Χερουβεῖς μὲν αὐτοὺς Ἑβραῖοι καλοῦσι, ζῷα δέ ἐστι πετεινὰ μορφὴν δʼ οὐδενὶ τῶν ὑπʼ ἀνθρώπων ἑωραμένων παραπλήσια, Μωυσῆς δέ φησι τῷ θρόνῳ τοῦ θεοῦ προστυπεῖς ἑωρακέναι.
λέγει κύριος: Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου: ποῖον οἶκον οἰκοδομήσετέ μοι, ἢ τίς τόπος τῆς καταπαύσεώς μου;
1 λόγος δραχμῶν υ. ἱερεῦσι δραχμαὶ ξ, Νείλῳ δραχμαὶ κ, θρόνῳ δραχμαὶ κ, ἱπποκόμοις δραχμαὶ … , κήρυκι … ξυστάρχῃ … Ὡρείωνι … Σεουήρῳ
αὐτοῦ πατρὸς ὑμῶν κατεστάθην ἐγὼ κατὰ πρόσταγμα τοῦ κυρίου μου Ἰσιδώρου τοῦ διακοσμήσαντος τὸν θρόνον τῆς ἡγεμονίας τῆς αὐτῆς Ἀλεξανδρίας ἐπίτροπος τῇ παιδὶ ἀκολούθως τοῖς περὶ τούτου γενομένοις ὑπομνήμασι
καὶ ειτα … ν κοῦφον καὶ … δρον καὶ τοῦ κύκλου δερματίνου αὐτοῦ, καὶ θρόνος εἷς , καὶ φρινειν καὶ γλωσσοκομεῖον ἓν ξύλινα, καὶ ἑπτὰ κειπλαρια· ὧν ἓν καὶ
The Greek word ὅμοιος (transliterated as *homoios*) means 'like' or 'similar.' It is used in various contexts, including comparisons of appearance, nature, and behavior. In the New Testament, it appears frequently, often describing things that are alike or of the same kind. The lexicons do not present significant disagreements about its meaning or usage.
ὅμοιος (on the accent cf. [Chandler 88 384, 385]; W. 52 (51); Bttm. Ausf. Spr. § 11 Anm. 9), -ofa, -ovov, also of two term. (once in the N. T., Rev. iv.3 R*GLT Tr WH; ef. W.§ 11,1; [B. 26 (23)]), (fr. duds [akin to ἅμα (q. v.), Lat. similis, Eng. same, ete.]), [fr. Hom. down], like, similar, resembling: a. like i.e. resembling: τινί, in form or look, Jn. ix. 9; Rev. i. 13, 15; ii. 18; iv. 6 sq.; ix. 7, 10 [but here Tr txt. WH mrg. ὁμοίοις], 19; xi. 1; xiii. 2,11; xiv. 14 [but here T WH w. the accus. (for dat.)]; xvi. 13 Rec.; ὁράσει, in appearance, Rey. iv. 3; in nature, Acts xvii. 29; Gal. v.21; Rev. xxi.11, 18; in nature and condition, 1 Jn. iii. 2; in mode of thinking, feeling, acting, Mt. xi. 16; xiii. 52; Lk. vi. 47-49; vii. 31sq.; xii. 36, and L WH Tr txt. (see below) in Jn. viii. 55; i.q.may be compared to a thing, so in parables: Mt. xiii. 31, 33, 4454. 47; xx. 1; Lk. xiii. 18…
Read the full entry →ὅμοιος. For ὅμοιος as denoting the same rank or station cf. P Oxy I. 124? (iii/A.D.) “A8Spactos .. . γήμας ἐκ τῶν ὁμοίων ἔσχεν θυγατέρας δύο, “ Adrastus married one of his own rank and had two daughters” (Edd.), and the apophthegm in PSI J. 120%8 (iv/a.pD.?) γάμει ἐκ τῶν ὁμοίων" οἱ μὲν yap ἐκ τῶν κρεισσόνων γαμοῦντες δεσπότας κοὐκ οἰκείους κτῶνται. In P Ryl II. 1057° (a.p. 136) ὡς ἐπὶ τῶν opolw(v) = ‘‘as in similar cases.” The adj. is used with ἴσος in Sy// 162 (= 5312)37 (end iv/B.c.) ἐπ’ ἴσηι καὶ ὁμοίηι, ‘upon equal and similar terms,” and for a weakened sense see P Tebt IT. 30018 (a.p. 151) διὼ ἐπιδίδομι ὥπως περιερεθῇ (7. διὸ ἐπιδίδωμι ὅπως περιαιρεθῇ) [τ]οῦτο τὸ ὄνομα ταγῆναι ἐν τῇ τῶν ὁμο[ίων)] τάξι, ‘‘wherefore I present this notice, that this name may be struck off and may be inscribed in the list of such persons” (viz. the dead). On the flexion of the adj. see Moulton Gr. ii.…
Read the full entry →ὅμοιος (homoios) — like.
ὅμοιος
or (as in [Refs 8th c.BC+] ὁμοῖος, α, ον (compare ἐρῆμος, ἑτοῖμος): later Epic dialect also ὁμοίιος (B, which see); Aeolic dialect ὔμοιος [Refs 3rd c.BC+] (adverb -ως[Refs 4th c.AD+] ὑμοῖος [Refs 4th c.BC+]: (ὁμός):—like, resembling, ὡς αἰεὶ τὸν ὁ. ἄγει θεὸς ὡς τὸν ὁ. 'birds of a feather flock together', [Refs 8th c.BC+]; ὡς ἐπὶ τῶν ὁ. as in similar cases (of persons), [Refs 2nd c.AD+], etc.: comparative -ότερος more like, [Refs 5th c.BC+]: superlative -ότατος most like, [Refs 5th c.BC+]
2. the same, ἄμφω γὰρ πέπρωται ὁμοίην γαῖαν ἐρεῦσαι [Refs 8th c.BC+]; hence (i.e. ἑαυτῷ), always the same, unchanging, αἰεὶ πόδας καὶ χεῖρας ὁμοῖοι [Refs 8th c.BC+]the same as ever, [Refs 5th c.BC+]; ἓν καὶ ὅ. one and the same…
ὅμοιος
homoios
from the base of 3674; similar (in appearance or character):--like, +
manner.
see GREEK for 3674
ὅμοιος, οία, οιον
Adj
like, similar to
ὅμοιος ὅμοιος, ορ ionic and old attic ὁμοῖος, η, ον like, resembling, Lat. similis, Hom., etc.; proverb., τὸν ὁμοῖον ἄγει θεὸς ὡς τὸν ὁμοῖον "birds of a feather flock together, " Od.; so, ὁ ὅμοιος τῷ ὁμοίῳ Plat.:—comp. ὁμοιότερος more like, id. Plat.; Sup. -ότατος most like, Hdt., Soph., etc.
= ὁ αὐτός, the same, Hom.; ἓν καὶ ὅμ. one and the same, Plat.; ὁμοῖον ἡμῖν ἔσται it will be all one to us, Lat. perinde erit, Hdt.; σὺ δ᾽ αἰνεῖν εἴτε με ψέγειν θέλεις, ὁμοῖον Aesch.
shared alike by both, common, ὁμ. πόλεμος war in which each takes part, Hom.; γῆρας, θάνατος, μοῖρα common to all, id. Hom.
equal in force, a match for one, Lat. par, Il., Hdt.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
46 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 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 31 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.
„Ἔστι γάρ, φησίν, ἡγεμὼν καὶ ἄρχων ἁπάντων θεὸς εἷς ἀεὶ ὤν, μόνιμος, ἀκίνητος, αὐτὸς αὑτῷ ὅμοιος, ἕτερος τῶν ἄλλων.“
ὅμοια τοῖς ὑπὸ γιγάντων τετολμῆσθαι λεγομένοις ὑφʼ Ἑλλήνων καὶ οὗτοι δράσαι παραδίδονται.
τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ…
ἐντὸς περιβόλου τῶν ἱερῶν καθὼς ἔτι ἄνωθεν ἐποιοῦσαν, τοῦ τε ἱερατικοῦ νόμου Σεμνουθι τὸ ὅμοιον τοῖς κρίμασι τῶν ἡγεμόνων περιέχοντος· ὁμοίως δὲ καὶ περὶ τῶν ὑπηρεσιῶν, κεκρικότων τῶν ἡγεμονευσάντων
ἐπὶ τῶν μισσικίων, περὶ τῆς πολιτείας· … εἶπον ὑμῖν καὶ πρότερον ὅτι οὔκ ἐστιν ὁμοία οὐδὲ ἡ αὐτὴ … ὑμῶν ὑπόθεσις· οἱ μὲν γὰρ ὑμῶν εἶσιν ἐκ λεγιώνω οὐετρανοί
ν ὑπὲρ δαπάνημα· τὸ δὲ μετὰ ταῦτα περιεσόμενον καθαρὸν ἐπιγένημα ἔσται εἰς ἴσα καὶ ὅμοια μέρη δύο καὶ λήμψεται ἕκαστος αὐτῶν μέρος ἓν καὶ … ν … ει
The Greek word ὅρασις (lemma: horasis) is derived from the verb ὁράω, meaning 'to see.' It encompasses the concepts of sight, appearance, and vision. The New Testament references include Acts 2:17 and Revelation 4:3, 9:17, where it is used to denote both physical sight and visionary experiences.
ὅρασις (horasis) — appearance/vision.
ὅρ-ᾱσις, εως, ἡ,
seeing, the act of sight, [Refs 4th c.BC+]; distinguished as the ἐνέργεια or act from ὄψις (the sense or faculty), [Refs 4th c.BC+]; but, power of sight, [Refs]
2. plural, eyes, τὰς ὁ. ἐκκόπτειν [Refs 3rd c.BC+]
II. a vision, [LXX+NT]
III. appearance, ὅμοιος ὁράσει λίθῳ ἰάσπιδι [NT]
ὅρασις
horasis
from 3708; the act of gazing, i.e. (externally) an aspect or
(internally) an inspired appearance:--sight, vision.
see GREEK for 3708
ὅρασις, εως, ἡ
n.f.
a sight, vision, appearance
ὅρασις ὅρα_σις, εως, from ὁράω seeing, the act of sight, Lat. visus, Arist.
a vision, NTest.
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
a-per'-ans (mar'eh; chiefly used of the mystic and supernatural visions of Ezekiel and Daniel): A semblance, as of lightning, wheels, sapphire stone (Eze 1:14,16,26); Gabriel's overpowering revelation (Da 8:15; see also Da 10:6,18). In the New Testament refers exclusively, through three Greek words, prosopon, "sight," "countenance," to "outward appearance" (2Co 10:7 the King James Version); and its possibly deceptive nature: opsis, "Judge not according to appearance." (Joh 7:24); "them that glory in appearance." (2Co 5:12; compare
4 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 4 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 64 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.
ὑπὸ γὰρ φωτὸς ἄνω παραπεμφθεῖσα ἡ ὅρασις καὶ κατιδοῦσα φύσιν ἀστέρων καὶ κίνησιν αὐτῶν ἐναρμόνιον, ἀπλανῶν τε καὶ πλανήτων εὖ διατεταγμένας περιφοράς, τῶν μὲν κατὰ ταὐτὰ καὶ ὡσαύτως περιπολούντων, τῶν δ’ ἀνομοίως τε καὶ ὑπεναντίως διτταῖς περιόδοις…
ἀμαύρωσιν οὖν περικείμενοι καὶ τοιαύτης ἀχλύος γέμοντες ἐν τῇ ὁράσει, ἀνεβλέψαμεν ἀποθέμενοι ἐκεῖνο ὃ περικείμεθα νέφος τῇ αὐτοῦ θελήσει.
ὤφθη δέ μοι, ἀδελφοί, τῇ μὲν πρώτῃ ὁράσει τῇ περυσινῇ λίαν πρεσβυτέρα καὶ ἐν καθέδρᾳ καθημένη.
δύο οὐλὴ ἀντικνημίωι δεξιῶι καὶ Ἥρων Ἀφροδισίου ὡς ἐτῶν τεσσεράκοντα … … νενος τῇ ὁράσει Σωτηρίχωι Λύκου ὡς ἐτῶν τεσσεράκοντα πέντε οὐλὴ δακτύλωι μικρῶι χειρὸς ἀριστερᾶς, ἀπέχειν παρʼ αὐτοῦ
ἀρχαίου. ἐπεὶ οὐκέτι εὐτονῶ τὴν γερδιακὴν τέχνην ποιεῖν διὰ τὸ ἀσθενῆ με εἶναι τῇ ὁράσει καὶ ὑπὸ γήρους συνεχόμενον εἶναι ὡς ἐτῶν π … , διὸ ἀξιῶ σε τὸν
The Greek word σμαράγδινος (i.e., *smaragdinos*) means 'of emerald' or 'made of emerald.' It is used in the New Testament in Revelation 4:3 to describe a color or object associated with emerald. The word is derived from σμάραγδος (i.e., *smaragdus*), which refers to the emerald stone.
*† σμαράγδινος
(< σμάραγδος, q.v.),
of emerald (Luc., V.H., ii, 11).
As in π. (Deiss., BS, 267), emerald-green: Re 4:3 (for the construction, v. Swete, in l.; Zorell, s.v.).†
σμαράγδινος, -η, -ον, (σμάραγδος, cf. ἀμεθύστινος, ὑακίνϑινος, etc.), of emerald, made of emerald, [see the foll. word]: sc. λίθος, Rev. iv. 3. [(Leian.)]
σμαράγδινος, ‘*emerald-green ” (Rev 43). Τὸ Deissmann’s citation (BS, p. 267) of this adj. applied to a woman’s garment in CPR I. 278 (A.D. 190), we may add P Hamb I. τοῦ" (i1/A.D.) ἵμαράγδινον ὑπόζωνον.
σμαράγδινος (smaragdinos) — emerald.
σμᾰράγδ-ῐνος, η, ον,
of smaragdus, [λίθος] [NT+4th c.AD+]
II. smaragdusgreen, [Refs 1st c.AD+]; written ζμ- in [Refs 2nd c.AD+]
σμαράγδινος
smaragdinos
from 4665; consisting of emerald:--emerald.
see GREEK for 4665
σμαράγδινος, η, ον
Adj
made of emerald
σμαράγδινος smaragdinos 1x
of smaragdus or emerald, Rev. 4:3*
σμαράγδινος σμα^ράγδι^νος, η, ον of smaragdus, NTest.
from σμάραγδος
Adj-GPM — Adjective · genitive · plural · masculinegenitive — of, from, belonging to.
Agrees with anything else marked plural masculine.
A-GPM Part of Speech: Adjective Case: Genitive Number: Plural Gender: Masculine
em'-er-ald.
See STONES, PRECIOUS.
Emerald
Heb. nophek (Ex. 28:18; 39:11); i.e., the “glowing stone”, probably the carbuncle, a precious stone in the breastplate of the high priest. It is mentioned (Rev. 21:19) as one of the foundations of the New Jerusalem. The name given to this stone in the New Testament Greek is smaragdos, which means “live coal.”
a precious stone of a rich green color, upon which its value chiefly depends. This gem was the first in the second row on the breastplate of the high priest. (Exodus 28:18; 39:11) It was imported to Tyre from Syria, (Ezekiel 27:16) was used as a seal or signet, Ecclus. 32:6, as an ornament of clothing and bedding, (Ezekiel 28:13; Judges 10:21) and is spoken of as one of the foundations of Jerusalem. (Revelation 21:19) Tob. 13:16. The rainbow around the throne is compared to emerald in (Revelation 4:3)
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.
καὶ ἱμάτια ἐν συντιμήσει δραχμῶν τριακοσίων ἅ ἐστιν σουδάριον ῥοδιακὸν, κιθὼν κόκκινος ἡμιτριβής, ἕτερος σμαράγδινος, σουβρικοπάλλιον μόρινον ἡμιτριβές, ἀβόλλης λευκὸς καὶ ἐν τοῖς παραφέρνοις κιτὼν κροκώτινος, παλλίολον χλωρὸν,…