ὄv, ὄντα, on, onta (being, beings), 1, 3, 14, 90fn, 96fn, 138, 213 [BTJS GA2
Sein und Zeit
SZ
SuZ
S.u.Z.
Être et temps
Ser e Tempo
Being and Time
Ser y Tiempo
EtreTemps
STMS
STFC
BTMR
STJR
BTJS
ETFV
STJG
ETJA
ETEM Sein und Zeit (1927), ed. Friedrich-Wilhelm von Herrmann, 1977, XIV, 586p. Revised 2018. [GA2] / Sein und Zeit (1927), Tübingen, Max Niemeyer, 1967. / Sein und Zeit. Tübingen : Max Niemeyer Verlag, 1972 ]

But the problem lies deeper still. Why is it, after all, that ὄν ᾗ ὄν gives rise to the confusion in the first place? The reason, we are told, lies in the nature of ὄν itself. Grammatically, it is a participle and as such may be used either as a noun (v.g. can a human being live on the moon?) or as an adjective with a verbal sense (v.g. being curious, we want to know). More precisely: ὄν, when taken as a noun, means that which is, sc. a being (Seiendes); taken as a verbal adjective (seiend), it designates that process by which a being (as noun) “is,” sc. its Being (Sein). The word itself, then, comporting both senses, is intrinsically ambivalent, and it is because ὄν itself can mean either Being, or beings, or both, that the interrogation of ὄν ᾗ ὄν can evolve as a meditation on either Being-in-general (ontology) or on the ultimate ground (theology). In other words, the ontotheological structure of metaphysics is rooted ultimately in the intrinsic ambivalence of ὄν.

It would be a grave mistake, however, to think that this ambivalence of ὄν is something peculiar to Aristotle Aristoteles
Aristote
Aristóteles
Aristotle Para Heidegger, Aristóteles é com efeito toda a filosofia, por esta razão passou sua vida a situar, demarcar, mensurar, em resumo questionar em sua dimensão mesma de lugar, este lugar comum a toda humanidade. . The fact is that it characterizes the entire history of Greek thought. The primitive form of ὄν, Heidegger claims, is most probably ἐόν, as the word is found, for example in Homer Homer
Homero
Homère
Ilíada
Odisseia Século VIII a.C.. Os textos homéricos centrais, a Ilíada e a Odisseia, estão na base da cultura ocidental. (v.g. Iliad, I, 70), or even in Parmenides Parmenides
Parménide
Parmênides H questiona em direção a Parmênides: como ouvir com uma orelha grega este verbo "ser"? (LDMH) and Heraclitus Heraklit
Héraclite
Heráclito
Heraclitus . [RHPT RHPT Richardson, William. J.. Heidegger Through Phenomenology to Thought. New York: Fordham University Press, 2003 :10-11]