Region
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G3725, hórion, is a Greek neuter noun for a boundary or the territory associated with boundaries. In the New Testament’s direct local witnesses it appears in plural case forms and is commonly rendered region, district, or vicinity.
Reader summary
Full entry for ὅριον (G3725) · Open the biblical lexicon
G3725, hórion, is a Greek neuter noun for a boundary or the territory associated with boundaries. In the New Testament’s direct local witnesses it appears in plural case forms and is commonly rendered region, district, or vicinity.
The BSB source-word alignment has 12 aligned rows for this entry. Common renderings include region (9), [the] region (1), district (1), vicinity (1).
The source-word alignment first shows this entry at Matthew 2:16. Its strongest book concentrations include Matthew (6), Mark (5), Acts (1).
G3725, hórion, is a Greek neuter noun for a boundary or the territory associated with boundaries. In the New Testament’s direct local witnesses it appears in plural case forms and is commonly rendered region, district, or vicinity. The plural often identifies the area around a town or the territory through which someone travels rather than a surveyed legal line.
It supplies geography and jurisdictional setting; it does not by itself establish ownership, political legitimacy, ethnic character, or a moral quality shared by everyone who lives there. Matthew 4 locates Jesus in the region of Zebulun and Naphtali as the Gospel interprets His Galilean ministry through Isaiah’s promise of light. Matthew 8 names the region whose townspeople ask Jesus to leave after His deliverance of two suffering men.
Matthew 15 identifies a Canaanite woman from the Tyre and Sidon area whose persistent appeal for mercy ends with Jesus commending her faith and healing her daughter. The word names each setting, while the surrounding narrative supplies revelation, rejection, faith, mercy, and healing. Mark 7 follows movement through Tyre, Sidon, and the Decapolis with the account of a deaf man who is brought to Jesus.
The regional term does not make disability symbolic, connect disability with demonic oppression, or promise that every believer will receive immediate bodily healing. The scene instead requires readers to attend to the person, the friends who bring him, Jesus’ private and compassionate action, and the crowd’s response. Acts 13 shows Paul and Barnabas expelled from a district even as the word of the Lord spreads through the surrounding region.
Mission can cross geography and continue through rejection, but this noun does not authorize trespass, coercion, contempt for local people, or reckless exposure of workers and vulnerable neighbors. G3725 helps readers follow where ministry occurs and how communities respond. It cannot serve as a proof text for a modern national border, territorial title, exclusion policy, nationalist identity, or displacement of another people.
G3725 occurs in Matthew, Mark, and Acts as a geographic noun for regions, districts, or surrounding territories. It traces Jesus’ relocation and travel, public reception or rejection, encounters in Gentile settings, and the spread and expulsion of apostolic mission. Every direct New Testament form in the governed morphology record is plural, so context usually favors regional area rather than an abstract boundary line.
Leaving Nazareth, He went and lived in Capernaum, which is by the sea in the region of Zebulun and Naphtali,
Capernaum is located within Zebulun and Naphtali’s region as Matthew frames Jesus’ Galilean preaching through Isaiah’s promise of dawning light.
Then the whole town went out to meet Jesus. And when they saw Him, they begged Him to leave their region.
After the deliverance of two violent and tormented men, the whole town asks Jesus to leave its region, recording rejection rather than regional destiny.
And a Canaanite woman from that region came to Him, crying out, “Lord, Son of David, have mercy on me! My daughter is miserably possessed by a demon.”
A Canaanite woman from the surrounding region appeals to the Son of David for mercy, and the passage culminates in commended faith and healing.
Then Jesus left the region of Tyre and went through Sidon to the Sea of Galilee and into the region of the Decapolis.
Jesus travels through the regions of Tyre, Sidon, and the Decapolis before friends bring Him a deaf man who can hardly speak.
The Jews, however, incited the religious women of prominence and the leading men of the city. They stirred up persecution against Paul and Barnabas and drove them out of their district.
Local leaders drive Paul and Barnabas out of their district, yet the mission continues to Iconium and the disciples remain joyful in the Spirit.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Greek word. region
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
11 Greek text appearances shown. Linked morphology labels have verse guides.
districts, territory
Read versedistricts, territory
Read versedistricts, territory
Read versedistricts, territory
Read versedistricts, territory
Read versedistricts, territory
Read versedistricts, territory
Read versedistricts, territory
Read versedistricts, territory
Read versedistricts, territory
Read versedistricts, territory
Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How this word appears across different grammatical cases and numbers.
This word appears as a noun across 3 case and number patterns. The form changes show how the word functions in a sentence; they do not change the basic lexical meaning by themselves.
Verse guides are not available for this word yet, so verse references remain plain evidence markers.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Mark 7:31 is a travel sentence, but it is not disposable geography. Jesus moves from the region of Tyre through Sidon toward the Decapolis, and the next scene brings Him face to face with a deaf man whose speech is impaired. The friends’ action, Jesus’ attention away from the crowd, His deep sigh, and the man’s healing belong to the narrative; hórion simply keeps that encounter in a real regional setting.
This restraint matters. A place name does not explain a person’s disability, and disability must not be turned into evidence of sin, demonic control, spiritual deafness, or inferior faith. Matthew gives the regional noun other work. Galilee becomes the setting where light dawns and Jesus calls people to repent. The Gadarenes become the setting of a community asking Him to leave.
Tyre and Sidon become the setting from which a Canaanite mother pleads for mercy and receives a gracious answer. Acts 13 then shows missionaries driven beyond a district while the word has already spread through the region. No region is made holy or hopeless by the noun. The gospel summons and mercy of Christ address people within places and move across lines without converting mission into conquest.
Churches may learn to cross neighborhoods and cultural distances, communicate accessibly, listen locally, protect vulnerable participants, and continue faithfully after rejection. They may not use these passages to claim territory, displace residents, ignore lawful safety, force entry, or treat a whole population as one spiritual type.
Mark.7.31
G3725 is a neuter noun related historically to boundary language. The governed New Testament morphology shows only plural dative, genitive, and accusative forms, and the plural idiom regularly denotes a region, district, vicinity, or surrounding territory. That grammatical pattern cautions against reading each occurrence as a technical legal border.
The Greek lexical source notes that hórion often corresponds to Hebrew boundary language in the Greek Old Testament, but the passages must still be read in their own covenant and narrative settings. H1366 often concerns Israel’s land, tribal limits, or creation boundaries; G3725 in the New Testament usually locates regions through which Jesus or His witnesses move.
The gospel crosses geography through proclamation, mercy, suffering, and faithful presence, not through an automatic transfer of land title or a mandate for territorial conquest.