Lexical Summary polis: City Original Word: πόλις Strong's Exhaustive Concordance city. Probably from the same as polemos, or perhaps from polus; a town (properly, with walls, of greater or less size) -- city. see GREEK polus see GREEK polemos NAS Exhaustive Concordance Word Origina prim. word Definition a city NASB Translation cities (20), city (142). Thayer's Greek Lexicon STRONGS NT 4172: πόλιςπόλις, πολισεως, ἡ (πέλομαι, to dwell (or rather denoting originally 'fullness,' 'throng'; allied with Latinpleo, plebs, etc.; cf. Curtius, p. 79 and § 374; Vanicek, p. 499; (otherwise Fick 1:138))) (from Homer down), the Sept. chiefly for עִיר, besides for קִרְיָה, שַׁעַר (gate), etc., a city; a. universally, Matthew 2:23; Mark 1:45; Luke 4:29; John 11:54; Acts 5:16, and very often in the historical books of the N. T.; κατά τήν πόλιν, through the city (A. V. in; see κατά, II. 1 a.), Acts 24:12; κατά πόλιν, κατά πόλεις, see κατά, II. 3a. α., p. 328a; opposed to κῶμαι, Matthew 9:35; Matthew 10:11; Luke 8:1; Luke 13:22; to κῶμαι καί ἀγροί, Mark 6:56; ἡ ἰδίᾳ πόλις, see ἴδιος, 1b., p. 297a; πόλις with the genitive of a person one's native city, Luke 2:4, 11; John 1:44(45); or the city in which one lives, Matthew 22:7; Luke 4:29; Luke 10:11; Acts 16:20; Revelation 16:19; Jerusalem is called, on account of the temple erected there, πόλις τοῦ μεγάλου βασιλέως, i. e. in which the great King of Israel, Jehovah, has his abode, Matthew 5:35; Psalm 47:2 b. used of the heavenly Jerusalem (see Ἱεροσόλυμα, 2), i. e. α. the abode of the blessed, in heaven: Hebrews 11:10, 16; with Θεοῦ ζῶντος added, Hebrews 12:22; ἡ μελλουσα πόλις, Hebrews 13:14. β. in the visions of the Apocalypse it is used of the visible capital of the heavenly kingdom, to come down to earth after the renovation of the world: Revelation 3:12; Revelation 21:14ff; 22:14; ἡ πόλις ἡ ἅγια, Revelation 22:19; with Ἱερουσαλήμ καινή added, Revelation 21:2. c. πόλις by metonymy, for the inhabitants: Matthew 8:34; Acts 14:21; πᾶσα ἡ πόλις, Matthew 21:10; Acts 13:44; ἡ πόλις ὅλῃ, Mark 1:33; Acts 21:30; πόλις μερισθεῖσα καθ' ἑαυτῆς, Matthew 12:25. The noun πόλις appears one hundred sixty-five times across twenty-four New Testament books. It is found most frequently in the historical narratives of the Gospels (especially Luke) and Acts, then in Hebrews, Revelation, and a handful of Pauline and General Epistles. Whether describing literal municipalities (Nazareth, Philippi, Corinth) or eschatological realities (the New Jerusalem, the great city Babylon), the term always denotes an identifiable community with social, political, and spiritual implications. Historical and Cultural Context First-century cities were walled population centers that served as administrative, military, and commercial hubs. Roman roads converged on these urbanscapes, making them ideal staging points for both imperial governance and the spread of the gospel. Synagogues in the cities provided ready audiences familiar with Scripture, while forums and marketplaces opened doors to Gentile listeners. Civic identity (citizenship, patron deities, local magistracies) created both opportunities and obstacles for the early church, as believers navigated the tension between heavenly and earthly allegiance. Cities in the Ministry of Jesus 1. Itinerant Proclamation: “Jesus went through all the towns and cities, teaching in their synagogues” (Matthew 9:35). Cities in Apostolic Mission Acts portrays an expanding arc from Jerusalem to “the ends of the earth” (Acts 1:8), marked by strategic engagement with cities: The pattern demonstrates deliberate targeting of population centers so that rural regions could be reached downstream (Acts 19:10). Cities as Arenas of Conflict and Protection Cities provide both refuge and persecution. Paul finds safety in Damascus’ city walls (2 Corinthians 11:32-33) yet is stoned at Lystra (Acts 14:19). Riot, imprisonment, and legal hearings often unfold in the civic sphere, but so do hospitality, economic support, and communal joy. The juxtaposition underscores God’s sovereignty over the urban environment. Prophetic and Eschatological Dimensions 1. Heavenly Citizenship: “For here we do not have a permanent city, but we are looking for the city that is to come” (Hebrews 13:14). Thus Scripture contrasts two cities—one earthly and destined for judgment, the other heavenly and eternal. Spiritual Lessons and Theology • Collective Responsibility: Whole cities can embrace or reject the gospel, demonstrating the corporate reach of sin and grace. Selected Key Passages Matthew 5:14 – “You are the light of the world. A city on a hill cannot be hidden.” Acts 18:10 – “For I am with you, and no one will lay a hand on you or harm you, because I have many people in this city.” Hebrews 11:16 – “Instead, they were longing for a better country—a heavenly one. Therefore God is not ashamed to be called their God, for He has prepared a city for them.” Revelation 21:23 – “The city does not need the sun or the moon to shine on it, because the glory of God illuminates it, and the Lamb is its lamp.” Summary πόλις in the New Testament embodies both concrete geography and profound theology. From the streets of Bethlehem and Nazareth to the apocalyptic vision of the New Jerusalem, the “city” frames God’s redemptive work, provides the arena for gospel advance, and anticipates the ultimate dwelling of God with His people. Englishman's Concordance Matthew 2:23 N-AFSGRK: κατῴκησεν εἰς πόλιν λεγομένην Ναζαρέτ NAS: and lived in a city called KJV: and dwelt in a city called Nazareth: INT: he dwelt in a city called Nazareth Matthew 4:5 N-AFS Matthew 5:14 N-NFS Matthew 5:35 N-NFS Matthew 8:33 N-AFS Matthew 8:34 N-NFS Matthew 9:1 N-AFS Matthew 9:35 N-AFP Matthew 10:5 N-AFS Matthew 10:11 N-AFS Matthew 10:14 N-GFS Matthew 10:15 N-DFS Matthew 10:23 N-DFS Matthew 10:23 N-AFP Matthew 11:1 N-DFP Matthew 11:20 N-AFP Matthew 12:25 N-NFS Matthew 14:13 N-GFP Matthew 21:10 N-NFS Matthew 21:17 N-GFS Matthew 21:18 N-AFS Matthew 22:7 N-AFS Matthew 23:34 N-GFS Matthew 23:34 N-AFS Matthew 26:18 N-AFS Strong's Greek 4172 |
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