Abarim Publications' online Biblical Greek Dictionary

κειμαι

• Together with the preposition ανα (ana), meaning on or upon: the verb ανακειμαι (anakeima), meaning to set up on. This verb means the same as the parent verb but emphasizes the context of whatever is set relative to the stage upon which it was set, or even to other items that were also set by a same setter. Most commonly, our verb is used to describe people "seated in order" at a formal meal, which is of course a euphemism for a council or conference (Luke 14:7-14). At these formal dinners, people were placed according to their importance or status, and were expected to partake in the goings on precisely according to the same. This verb is used 15 times, see full concordance, and from it in turn comes:
  • Together with the preposition συν (sun), meaning together or with: the verb συνανακειμαι (sunanakeimai), meaning to set-upon together with: to show up at a formal dinner as a united party or with a single shared status. This verb is used 8 times; see full concordance.
• Together with the preposition αντι (anti), meaning in place of, or against: the verb αντικειμαι (antikeima), to set or be set against, to be a zealous adversary, to assume an opposing position and stand eagerly ready to engage. This verb occurs 8 times; see full concordance.
• Together with the preposition απο (apo), mostly meaning from or out of: the verb αποκειμαι (apokeimai), meaning to set or be set out of. In the classics this verb is used predominantly to describe the keeping in reserve of money (or laughter), or the reservation of a certain valuable name (like "wisdom") for things that are truly worthy of it. In the New Testament this verb is used similarly 4 times; see full concordance.
• Together with the preposition επι (epi), meaning on or upon: the verb επικειμαι (epikeimai), meaning to set or be set upon, commonly indicating a pressure applied: of visitors in front of closed doors, of troops awaiting combat or enemies being driven back, of penalties looming, of names imposed or authorities invoked, or of helmets or crowns pressing down on heads (literally and figuratively). It's used 7 times; see full concordance.
• Together with the preposition κατα (kata), meaning down from, down upon: the verb κατακειμαι (katakeimai), meaning to set or be set down. The lower position that this verb emphasizes often has to do with a being hidden or concealed (of a treasure or reserve), or a being notably far removed from general circulation (of stored records, of sick people on their beds, of neglected things, of idle loafers, of partakers in some all-encompassing event or feast of long duration). It's used 11 times; see full concordance.
• The difficult noun κοιτη (koite), which is commonly but incorrectly translated with bed. The confusion might in part be due to this word's accidental similarity with the familiar Latin word coitus, which in fact stems from the unrelated co- or com-, meaning together.
  Words that really do mean bed or mattress, and which are much more common than our noun κοιτη (koite) are κλινη (kline) and its diminutive κλινιδιον (klinidion), literally meaning recliner, and κραββατος (krabbatos), literally meaning bundle. As discussed above, our noun's parent-verb speaks of the purposeful positioning of an item that will then proceed to have great effects, and our noun rather describes a marriage bed, or even marriage chamber, which was not proverbially used to sleep in but rather to proverbially generate offspring in. That's not a subtle difference.
  Our noun κοιτη (koite) describes a "place of setting" and speaks of a house's centermost repository of authority, where a man's law was issued and where his heirs were established and organized — this also explains the Bible's curious obsession with royal beds: the iron bed of king Og (Deuteronomy 3:11), king David's helpful Abishag the Shunammite, the sixty men around Solomon's bed (Song of Solomon 3:7).
  The κοιτη (koite) was a relatively private place but certainly not a place of quiet leisure and rather of enormous effort and care. It's a place of passion but not of lust, of long term preservation, of destiny and depth, of strategies and covenants. A house's κοιτη (koite) was where people passed their most intimate concerns over to the care of their offspring, with the hope that they would carry their legacy into eternity.
  In Romans 13:13, Paul uses a dative form of our word in the sense of bossing people about, commandeering or bullying. This noun is used 4 times, see full concordance, and from it comes:
  • Together with the adjective αρσην (arsen), meaning male: the noun αρσενοκοιτης (arsenokoites), meaning male-bedder (1 Corinthians 6:9 and 1 Timothy 1:10 only). Modern tradition long held this word to concern male homosexuality but, although the confusion is understandable, it really doesn't. As we discuss more elaborately in our article on αρσην (arsen), our noun's first part means male, not man, and refers to authority rather than physical gender. Its second part means place of governance, legislation and perpetuation, not place of sexual intercourse. Our noun αρσενοκοιτης (arsenokoites) does not occur anywhere else in Greek literature, while Greek literature contains much discussion of sexual intercourse among men. Instead of men bedding men, Paul spoke of the typical Roman trait of forcibly joining essentially incompatible formal systems of governance and legislation: having two captains on one ship (perhaps also alluding to the Seianus debacle under Tiberius).
  • The noun κοιτων (koiton), meaning agent or place of κοιτη (koite), and thus chamberlain in service of the place of the consummation of marriage and bringing about of offspring. In the classics this word was also used to describe young children as "those being in [the care of] the κοιτων (koiton)". In the New Testament this word occurs in Acts 12:20 only, which discusses Blastus, the κοιτων (koiton) of Herod Agrippa I, the grandson of Herod the Great. The Herods were not Jewish or even Israeli but Idumean (descending from Esau), and Herod the Great felt sorely burdened by Jewish monarchists (the original Christians) who wanted him gone and someone from the royal Hasmonaean bloodline on the throne. Herod solved this problem by murdering the last of the Hasmonaeans: princess Mariamne, his wife, and Alexandros and Aristobulus, their two sons. This grim and incomprehensible crime appears to have inspired the story of the slaying of Bethlehem's innocents.
• The noun κωμη (kome), meaning village, or more precise: the satellite settlements around a central town or city. In antiquity, nations were city states, with a fortified central seat of government surrounded by a large agricultural complex to sustain it. If the cities became big enough, their territories would become so large that workers in subsidiary industries (shepherds, loggers, farmers) would prefer to establish local lodgings and facilities, which in turn would evolve into pseudo-autonomous hubs of logistics and sustenance and could even come to require their own mayors and town councils. This obviously reminded of a κοιτη (koite) and the children that came out of it.
  Our noun κωμη (kome) is the New Testament's common word for village, and denotes an unwalled settlement that's dependent on a central city, and unconditionally accessible to any official or representative of that city or any other traveler. These places were open and exposed, and in case of an enemy attack upon the central authority, these villages would be the first to get hit. But in case a novel teaching began to make the rounds, these places would be the first to hear it. Our noun is used 28 times, see full concordance, and from it derives:
  • Together with the noun πολις (polis), city: the noun κωμοπολις (komopolis), which describes a large village or town (Mark 1:38 only).
• Together with the preposition παρα (para), meaning near or nearby: the verb παρακειμαι (parakeimai), meaning to set or be set near, to be at hand or available, ready to be utilized (Romans 7:18 and 7:21 only).
• Together with the preposition περι (peri), meaning around or about: the verb περικειμαι (perikeimai), meaning to set or be set around, to great and immediate effect. In the New Testament, this word describes the effect of being round-set by a millstone (Mark 9:42), or the figurative chain with which Paul was yanked around (Acts 28:20), the binding limitations of ignorance (Hebrews 5:2), or the formative guidance of a cloud of witnesses (Hebrews 12:1). This verb is used 5 times; see full concordance.
• Together with the preposition προ (pro), meaning before or in front of: the verb προκειμαι (prokeimai), meaning to set or be set before something or someone, to great and immediate effect. This verb is used 5 times; see full concordance.

κωμος

κοιμαω

• The noun κοιμησις (koimesis), which describes the act and resulting situation described by the act of the verb: a reposing, a settling in for the night, a safekeeping during a period of inactivity. This word occurs in John 11:13 only, where it serves to describe an element (or result) of υπνος (hupnos).

κινεω

• The familiar noun κινησις (kinesis), meaning a movement or an act of setting in motion (John 5:3 only).
• Together with the preposition μετα (meta), meaning with or among and implying motion toward the inside: the verb μετακινεω (metakineo), to set in motion from one place to the next. This verb is used in Colossians 1:23 only, where it appears to describe the mental journey of someone who goes from topic to topic and conviction to conviction but can't find a conclusive truth and so dissipates away from the central hope of the gospel. From this verb in turn comes:
  • Together with the particle of negation α (a), meaning not or without: the adjective αμετακινητος (ametakinetos), meaning unmovable, not stirred to and fro, not prone to exhaust oneself from jumping from certainty to certainty (1 Corinthians 15:58 only).
• Again together with the preposition συν (sun), meaning together or with: the verb συγκινεω (sugkineo), meaning to set to motion together, to stir or rouse up (Acts 6:12 only).