Lexical Summary (Not Used): (Not Used) (Not Used)Part of Speech: Transliteration: (Not Used) (Not Used) Topical Lexicon Ὀχέτης (Strong’s Greek 3294)Concept and Etymology Ὀχέτης denotes a “channel,” “conduit,” or “gutter” through which liquids flow. Classical writers applied it to irrigation trenches, aqueducts, or any man-made passage that directs water from one place to another. The cognate verb ὀχετεύω (“to convey by a channel”) conveys the idea of guiding or channelling a current intentionally and purposefully. Occurrences and Canonical Silence The term never appears in the extant Greek New Testament manuscripts, yet its underlying idea is deeply woven into the biblical narrative. Watercourses, canals, and conduits are indispensable in Scripture’s agricultural, military, and liturgical settings. The physical reality portrayed by ὀχέτης therefore furnishes a useful backdrop for theological reflection, even though the specific word is absent from the New Testament text. Old Testament Background Although ὀχέτης does not occur in the Hebrew canon, the Septuagint occasionally employs related vocabulary (e.g., ἀγγεῖον, διώρυγα) to translate Hebrew references to channels and tunnels. Notable passages include: • 2 Kings 20:20 (LXX 4 Kings 20:20): Hezekiah “made a pool and a tunnel and brought water into the city.” These texts show the covenant people depending on carefully managed water systems for both survival and national security, themes that prepare readers for later prophetic uses of “living water” imagery. Theological Significance 1. Divine Provision Channels speak of God’s faithful arrangement for life-giving supply. As Hezekiah’s tunnel preserved Jerusalem during siege, so the Lord provides spiritual sustenance amid adversity (John 7:37-38). 2. Directed Purpose A channel is not a stagnant pond; it purposely conveys water to an appointed end. Believers, too, are vessels designed to transmit grace rather than store it selfishly (2 Corinthians 4:7; 1 Peter 4:10). 3. Cleansing and Renewal Irrigation conduits carry fresh water that washes impurities from fields. Scripture often couples flowing water with cleansing (Ezekiel 36:25-27; Ephesians 5:26). The imagery anticipates the Spirit’s purifying work in the new covenant. 4. Sovereign Guidance Proverbs 21:1 likens the steering of a monarch’s heart to the redirection of watercourses. The same sovereign power channels history toward redemption’s climax (Acts 2:23; Revelation 22:1). Practical Ministry Applications • Discipleship: Pastors may use the “channel” motif to exhort believers to remain unclogged by sin, allowing the Spirit to flow freely through their lives (John 15:3-5). Historical Reception Early Christian writers drew on water imagery to discuss baptism and spiritual nourishment. Tertullian spoke of baptismal waters as channels of divine grace, while later theologians such as Augustine connected the City of God to the “river whose streams delight the city of God” (Psalm 46:4). Medieval engineers, many working under monastic auspices, saw practical theology in constructing cloister conduits, translating spiritual lessons into agricultural development. Conclusion Though ὀχέτης itself is absent from the New Testament, its concept enriches a biblical worldview that recognizes God as the Architect who channels both physical and spiritual blessings. Understanding the word’s background encourages believers to remain open conduits of life-giving grace, faithfully directing the water of the word to thirsty souls in a dry and weary land. Links Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance μελῶν — 2 Occ.μέλος — 5 Occ. Μελχὶ — 2 Occ. Μελχισεδέκ — 8 Occ. ἔμελεν — 2 Occ. μέλει — 7 Occ. μελέτω — 1 Occ. μεμβράνας — 1 Occ. μέμφεται — 1 Occ. μεμφόμενος — 1 Occ. μὲν — 182 Occ. Μενοῦν — 1 Occ. μενοῦνγε — 2 Occ. μέντοι — 8 Occ. ἐμείναμεν — 2 Occ. ἔμειναν — 2 Occ. ἔμεινεν — 10 Occ. ἔμενεν — 3 Occ. ἔμενον — 1 Occ. μεῖναι — 6 Occ. |
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