1 Timothy 1:6 — Word Study
N1904ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
BSAfrom whichhos, hē [true teachings, doctrines] sometis [certain individuals, one] having missed the markastocheō▸ [deviated, turned away] they have turned asideektrepō▸ [wandered away, gone astray] toeis meaningless discoursemataiologia△ [vain, useless, babble, idle chatter]
| Greek | English | Parsing |
|---|---|---|
| ὧν | from which | Relative pronoun, genitive, plural |
| τινες | some | Indefinite pronoun, nominative, plural |
| ἀστοχήσαντες | having missed the mark | Verb, aorist, active |
| ἐξετράπησαν | they have turned aside | Verb, second aorist, passive |
| εἰς | to | Preposition |
| ματαιολογίαν | meaningless discourse | Noun, accusative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Some have strayed from these ways and turned aside to empty talk. |
| KJV | From which some having swerved have turned aside unto vain jangling; |
| ASV | from which things some having swerved have turned aside unto vain talking; |
| YLT | from which certain, having swerved, did turn aside to vain discourse, |
| WEB | from which things some, having missed the mark, have turned away to vain talking, |
| BBE | From which some have been turned away, giving themselves to foolish talking; |
Where they part company is ἀστοχήσαντες — see How Translations Differ.
The structure includes a main clause followed by a participial phrase and a verb phrase, illustrating the actions taken by the subject.
8 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectτὶς
verbἀστοχέω
The sentence as the grammar sees it Open the tree ›
1 of 6 occurs nowhere else in the New Testament — a word chosen on purpose.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Timothy 1:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Warnings Against False Teachingsgenerated
1 Timothy 1:6 is part of a passage where Paul warns Timothy about individuals who have deviated from the core teachings of the faith. He emphasizes the importance of maintaining sound doctrine and not getting caught up in meaningless discussions that distract from the truth. This warning is crucial for the church to remain focused on the message of Christ and the love that comes from a pure heart, as stated in verse 5.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Timothy 6:21 | which some have professed and thus swerved away from the faith. Grace be with you all. |
| 2 | 2 Timothy 2:18 | who have deviated from the truth. They say that the resurrection has already occurred, and they undermine the faith of some. |
| 3 | 2 Timothy 4:10 | because Demas, in his love of this world, has deserted me and gone to Thessalonica. Crescens has gone to Galatia, and Titus to Dalmatia. |
| 4 | 1 Timothy 5:15 | For some have already turned aside to follow Satan. |
| 5 | 1 Timothy 6:4–5 | he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and semantics, out of which come envy, strife, abusive talk, evil suspicions, |
The Treasury of Scripture Knowledge — 8 references, hung on the phrase they belong to
The Key Word — ἀστοχήσαντες, astocheōgenerated
The word ἀστοχέω is a verb meaning 'to miss the mark' or 'to deviate.' It is used in the aorist participle form, indicating a completed action by a plural subject, referring to those who have strayed from the truth. The concept of missing the mark implies a failure to adhere to sound doctrine.
In this context, it describes individuals who have wandered away from the true teachings of the faith and highlights the seriousness of deviating from the path of righteousness.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as 'Some have strayed from these ways and turned aside to empty talk.' The KJV uses 'vain jangling,' while the ASV opts for 'vain talking.' These variations reflect different emphases on the nature of the discourse.
The translations agree on the idea that individuals have turned away from the truth, but differ in their choice of words for ματαιολογίαν. The BSB and WEB use 'empty talk,' while the KJV and ASV use 'vain jangling' and 'vain talking,' respectively.
Sentence Structuregenerated
The main verb of the verse is ἐξετράπησαν, they have turned aside, which governs the action of the subject τινες, some. The structure includes a participial phrase ἀστοχήσαντες, having missed the mark, describing the subject's action.
The verse is structured with a main clause followed by a participial phrase that provides additional information about the subject's deviation, emphasizing the consequences of straying from the truth.
Septuagint Backgroundgenerated
The word τινες (tis), meaning 'some', appears in the Septuagint in various contexts, often used to refer to individuals or groups. In this case, it is chosen to render the Hebrew word אִישׁ (ish), which means 'man', suggesting a focus on specific individuals who have deviated from the intended path.
This choice emphasizes the personal nature of the straying, as it highlights that certain individuals have turned aside, reinforcing the idea that this is not a general statement but one that addresses particular people and their actions.
In plain words — the whole versegenerated
1 Timothy 1:6 warns that some individuals have strayed from the true teachings of the faith and have turned to meaningless discussions. This highlights the importance of adhering to sound doctrine and avoiding distractions that lead away from the truth.
Frequently Asked Questionsgenerated
To stray from these ways means to deviate from the true teachings and principles of the faith, leading to confusion and error.
Empty talk refers to discussions that are meaningless or unproductive, often distracting from the core message of the Gospel.
Maintaining sound doctrine is crucial for the health of the church and the spiritual growth of its members, ensuring that they remain rooted in the truth of God's Word.
We can avoid turning aside to empty talk by focusing on the teachings of Scripture, engaging in meaningful discussions that build up our faith, and being discerning about the messages we listen to.
Reflection Questionsgenerated
- What are some examples of empty talk that I have encountered in my life?
- How can I ensure that my conversations about faith are meaningful and rooted in Scripture?
- In what ways can I help others stay focused on sound doctrine?
- What steps can I take to guard against distractions that lead away from the truth?
The early church on this verse — how the Fathers read it
Early church Fathers have commented on the dangers of straying from sound doctrine, using this verse to highlight the importance of maintaining the truth in teaching.
What is this vain juggling with words? Is he aware that it is God of whom he speaks, Who was in the beginning and is in the Father, nor was there any time when he was not? He knows not what he says nor what he affirms, but he endeavors,Early Church Fathers on 1 Timothy 1 →
"From which some having swerved have turned aside to vain jangling." He has well said, "swerved," for it requires skill, to shoot straight and not beside the mark, to have the direction of the Spirit.Early Church Fathers on 1 Timothy 1 →
In the ark and in the house, one and the same church was prefigured. As for those who perished outside the ark in the flood and in those who died by the sword outside that house,Early Church Fathers on 1 Timothy 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 1:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFrom which some having swerved,.... The apostle, in this verse and the next, describes the persons he suspected of teaching other doctrines, and of introducing fables and endless genealogies; they
Read John Gill on 1 Timothy 1 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFrom which some having swerved have turned aside unto vain jangling; From which - namely, from a pure heart, good conscience, and faith unfeigned, the well-spring of love.
Read Robert Jamieson on 1 Timothy 1 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments6 From which some having swerved have turned aside unto vain jangling; Ver. 6. Some having swerved] αστοχησαντες. "Having missed the mark," as unskilful shooters, being "heavenly wide," as Sir Philip Sidney translateth that proverb, Toto errant caelo. Having turned aside unto vain jangling] Ignoble quarrels, ubi vincere inglorium est, atteri sordidum, wherein a man cannot quit himself so as to come off with credit or comfort. (Mr Burroughs.) Mr Deal never loved to meddle with controversies of the times; he gave that reason, he found his heart the worse when he did. Grinseus, provoked by Pistorius to dispute, sent back the letters (not so much as opening the seal) with this answer out of…
Read John Trapp on 1 Timothy 1 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) From which some having swerved have turned aside.—This sentence is rendered more accurately: From which some, having gone wide in aim, have turned themselves aside. These words seem to tell us that these teachers had once been in the right direction, but had not kept in it; indeed, from the whole tenor of St. Paul’s directions to Timothy it is clear that these persons not only had been, but were still, reckoned among the Christian congregations of the Ephesian Church. The presiding presbyter appointed by St. Paul could have exercised no possible authority over any not reckoned in the Church’s pale. Unto vain jangling.—These men, having missed the true aim of the commandment, have now…
Read Charles John Ellicott on 1 Timothy 1 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. From which some having swerved] From which some, though they have pretended to aim at the τελος, scope, or mark, have missed that mark. This is the import of the original word αστοχησαντες. Turned aside unto vain jangling] The original term, ματαιολογιαν, signifies empty or vain talking; discourses that turn to no profit; a great many words and little sense; and that sense not worth the pains of hearing. Such, indeed, is all preaching where Jesus Christ is not held forth.
Read AdamClarke on 1 Timothy 1 →CambridgeThe Cambridge Bible for Schools and Colleges6. from which] Plural from which things, that is the love and its threefold helpers, in the grace, the life, and the creed.having swerved] Lit. ‘having missed the mark,’ another of the words peculiar to these epistles, occurring only ch. 1 Timothy 6:21 and 2 Timothy 2:18.vain jangling] empty talking; the word occurs in the adjective form once again, in the still stronger warning against the same class of teachers in Titus 1:10, where they are said to be mostly ‘of the Circumcision,’ and to give heed to ‘Jewish fables.’ The law of which they are setting themselves up to be teachers is of course the law of Moses, but corrupted by allegorical interpretations and philosophisings which whittled…
Read Cambridge on 1 Timothy 1 →Albert Barnes1798–1870Barnes' Notes on the BibleFrom which some having swerved - Margin, “not aiming at.” The word here used - ἀστοχέω astocheō - means properly, to miss the mark; to err; and then, to swerve from compare 1 Timothy 6:21; 2 Timothy 2:18.
Read Albert Barnes on 1 Timothy 1 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. Having swerved—The Greek, missing the mark, as an archer. They undertook to hit the mark, the end, but were induced by the seductions of the fables and genealogies to waver and miss.
Read Daniel Denison Whedon on 1 Timothy 1 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Some have strayed from these ways and turned aside to empty talk.
from which things some, having missed the mark, have turned away to vain talking,
Some have strayed from these ways and turned aside to empty talk.
Some have strayed from these and turned away to empty discussion.
Tyndale line
From which some having swerved have turned aside unto vain jangling;
from which things some having swerved have turned aside unto vain talking;
from which things some having swerved have turned aside unto vain talking;
From which some having swerved, have turned aside to vain jangling;
From the which things some haue erred, and haue turned vnto vaine iangling.
Strictly literal
which [things] some having missed, have turned aside to vain discourse,
from which certain, having swerved, did turn aside to vain discourse,
from which certain [men], having swerved, turned aside to vain discourse,
Some people have missed the mark and have turned away from these things to foolish talk.
From the Latin
From which things some going astray, are turned aside unto vain babbling:
Simplified
Some have deviated from these things, and have ended up talking nonsense.
From which some have been turned away, giving themselves to foolish talking;
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
A quibus quidam aberrantes, conversi sunt in vaniloquium,
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܡܢܗܝܢ ܡܢ ܗܠܝܢ ܛܥܘ ܐܢܫܐ ܘܣܛܘ ܠܡܠܐ ܣܪܝܩܬܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
The standard critical text of the New Testament.
ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
The previous edition, still widely cited.
ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
The Society of Biblical Literature edition, freely licensed.
ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
The edition that turned scholarship toward the earliest manuscripts.
ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
An independent critical text built from the oldest witnesses then known.
ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
A recent critical edition following documentary evidence closely.
ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
The reading of the majority of surviving manuscripts.
ὧν τινες ἀστοχήσαντες ἐξετράπησαν εἰς ματαιολογίαν
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Timothy 1:6
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
ὅς is a pronoun meaning 'who,' 'which,' 'what,' or 'that.' It serves as both a demonstrative and a relative pronoun, agreeing in gender with its antecedent. The New Testament uses it in various constructions, including phrases like ὃς μὲν... ὃς δέ to indicate contrasting subjects. Notably, it can express purpose or cause in certain contexts.
ὅς, ἥ, ὅ,
the postpositive article (ἄρθρον ὑποτακτικόν).
As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, freq. in Plat.), Mk 15:23, Jo 5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mt 21:35 22:5 25:15, Lk 23:33, Ac 27:14, Ro 14:5, I Co 11:21, II Co 2:16, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mt 13:8, 23, Read the full entry →
ὅς 455 ὅς iii. 5 [RG], 6; Heb. vi. 10; ix. 20; Jas. ii. 5; 1 In. iii. 24; Jude 15; for other exx. see below; ἐν ὥρᾳ 7 οὐ γινώoxet, Mt. xxiv. 50; τῇ παραδύσει 9 παρεδώκατε, Mk. vii. 13 ; add, Lk. ii. 20; v. 9; ix. 435 xii. 46; xxiv. 25; Jn. xvii. 5; Acts ii. 22; xvii. 31; xx. 38; 2 Co. xii. 21; 2Th.i. 4; Rev. xviii. 6; ef. W. § 24,1; [B. as above]. Rarely attraction oceurs where the verb governs the dative [but see below]: thus, κατέναντι οὗ ἐπίστευσε θεοῦ for xarévavre θεοῦ, ᾧ ἐπίστευσε (See κατέναντι). Ro. iv. 17; φωνῆς, ἧς ἔκραξα (for 7 (al. ἥν, οἴ. W. 164 (154 sq.) Β. 287 (217)}7), Acts xxiv. 21, οἵ. Is. vi. 4; (7γετο δὲ καὶ τῶν ἑαυτοῦ τε πιστῶν, οἷς ἥδετο καὶ ὧν ἠπίστει πολλούς, for καὶ πολλοὺς τούτων, οἷς ἠπίστει, Xen. Cyr. ὅ, 4, 39; ὧν ἐγὼ ἐντετύχηκα οὐδείς; for οὐδεὶς τούτων, οἷς ἐντετ. Plato, Gorg. p. 509 ἃ.; Protag. p. 361 6.; derep.7 p.531e.; παρ᾽ ὧν βοηθεῖς, οὐδεμίαν λήψει…
Read the full entry →ος is found as a demonstrative pronoun in P Ryl II. 14415 (complaint of assault—a.D. 38) ὃς δὲ ἐκ τοῦ ἐναντίου ἄλογον ἀηδίαν μοι ἐπιχειρήσας παρεχρήσατό μοι πολλὰ καὶ ἄσχημα, ‘“whereupon he opposing me made a brutal and odious attack upon me and subjected me to much shameful mishandling” (Edd.): cf. Mk 15%, Jn 51. For ὃς μέν... ὃς δέ, “the one . . the other,” as in Mt 21° a/., see P Oxy IX. 1189? (c. A.D. 117) ἐπιστολὰς δύο ds ἔγραψα ἣν μὲν σοὶ ἣν δὲ Σαβείνῳ, and for ὃς δέ solétarium see PSI. IV. 313° (iii/iv A.D.) with the editor’s note. Ὃς ἄν (ἐάν) c. conj. = ‘‘ whosoever ” may be illustrated Ly P Par 4622 (B.c. 153) (= Witkowski*, p. 87), περὶ dv ἂν βούληι γράφε, P Grenf I. 30% (B.c. 103) ἐφ} οἷς ἂν οὖν ὑμῶν προσδέωνται, P Oxy IV. 743%% (B.C. 2) ἐν ols ἐὰν σοῦ προσδέηται, °° ὑπὲρ ὧν ἐὰν θέλῃς. For the comparative usage of ὃς ἄν and ὃς ἐάν, see Thackeray Gr. i. p. 68, cited s.v. ἄν.…
Read the full entry →ὅς (hos, hē) — which.
ὅς, ἥ, ὅ,
genitive οὗ, ἧς, οὗ, etc.; dative plural οἷς, αἷς, οἷς, etc.: Epic dialect forms, genitive ὅου (probably replacing Οο) in the phrases ὅου κλέος οὔ ποτ᾽ ὀλεῖται [Refs 8th c.BC+]; feminine ἕης [Refs 8th c.BC+]; elsewhere only ἧς [Refs]; dative plural οἷς, οἷσι, ᾗς, ᾗσι (never αἷς or αἷσι in [Refs 8th c.BC+] — _pronoun_ used,
__A as demonstrative by the side of οὗτος, ὅδε, and the Article ὁ, ἡ, τό: in post-Homeric Gr. this use survived only in a few special phrases.
__B as a Relat. by the side of the Article ὅ, ἥ, τό (see. ὁ, ἡ, τό, c):—this demonstrative and Relat. pronoun must not be confounded with the Possess. ὅς, ἥ, ὅν. (With Gr. Relat. ὅς, ἥ, ὅ cf. Sanskrit Relat. yas, yā, yad, Lithuanian jis, ji (he, she), Oslav. i, ja, je (he, she…
ὅς ἥ ὅ
hos
he hay, and neuter
ho ho
probably a primary word (or perhaps a form of the article 3588); the
relatively (sometimes demonstrative) pronoun, who, which, what,
that:--one, (an-, the) other, some, that, what, which, who(-m, -se),
etc. See also 3757.
see GREEK for 3588
see GREEK for 3757
ὅς, ἥ, ὅ
Rel.pr.
who, which, what, that
ὅς hos 1x
who, which, what, that, Mt. 1:16, 23, 25; in NT interrog. ἐφ’ ὅ, wherefore, why, Mt. 26:50; in NT ὅς μὲν ... ὅς δέ, for ὁ μὲν ... ὁ δέ, Mt. 21:35; 2 Cor. 2:16
Rel-GPF — Relative pronoun · genitive · plural · femininegenitive — of, from, belonging to.
Agrees with anything else marked plural feminine.
R-GPF Part of Speech: Relative pronoun Case: Genitive Number: Plural Gender: Feminine
1,430 occurrences in the New Testament, rendered 60 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,407 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
22 inflected forms — one of the commonest words in the New Testament. Full distribution →
ἵν’ οὖν μὴ αἰεὶ συμφερόμεναι στασιάζωσι καὶ πόλεμος ἀντ’ εἰρήνης ἐπικρατῇ τὴν ἀκοσμίαν ἐν κόσμῳ τιθείς, οὐ μόνον ἐχώρισε φῶς καὶ σκότος, ἀλλὰ καὶ ὅρους ἐν μέσοις ἔθετο διαστήμασιν, οἷς ἀνεῖρξε τῶν ἄκρων ἑκάτερον·
πῶς τὸ Σοδομιτῶν ἔθνος θεὸς κατεστρέψατο χολωθεὶς αὐτοῖς ἐφ' οἷς ἡμάρτανον.
Μωϋσῆ Μωϋσῆ, κατάβηθι τὸ τάχος, ὅτι ἠνόμησεν ὁ λαός σου, οὓς ἐξήγαγες ἐκ γῆς Αἰγύπτου, καὶ συνῆκεν Μωϋσῆς καὶ ἔριψεν τὰς δύο πλάκας ἐκ τῶν χειρῶν αὐτοῦ: καὶ συνετρίβη αὐτῶν ἡ διαθήκη, ἵνα ἡ τοῦ ἠγαπημένου Ἰησοῦ ἐγκατασφραγισθῇ εἰς τὴν καρδίαν ἡμῶν…
θεοῖς. καλῶς ποιήσεις διαλύσας Ἁρκοννῆσιν καὶ Ψενανοῦπιν καὶ … … ελθεῖν ἐπὶ προ … ους καὶ γραψάτωσαν ἡμῖν ὑπὲρ ὧν ἐσπούδασας διὰ τὰς ἡμῶν παρακλήσεις καὶ ση
ἐδάνεισεν Ὧρος Ὥρου Ὥρωι Νεχούτου ὡς ἐτῶν ν μέσος μελίχρως ὑποκλαστὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον πυροῦ ἀρτάβας τεσσαράκοντα ἓξ κριθῆς ἑξήκοντα ἐννέα , ἴσους ἀτόκους, ὧν ἀπόδοσιν
τῆς ἐπιγονῆς τῶν ἐκ Παθύρεως ὡς ἐτῶν ν μέσος μελίχρως τετανὸς ἀναφάλακρος μακροπρόσωπος εὐθύριν οὖς ἀριστερὸν τετρημένον χαλκοῦ ταλάντων πέντε . προπωλητὴς καὶ βεβαιωτὴς τῶν κατὰ τὴν ὠνὴν ταύτην
τὶς is an enclitic indefinite pronoun meaning 'someone' or 'something.' It can refer to a certain person or object and appears in both singular and plural forms, such as τινός and τινες. The New Testament uses it in various contexts, including Luke 9:49 and Acts 5:25. It is related to the interrogative pronoun τίς, indicating its flexible use in questions and statements.
τὶς, τὶ. ἘΣ what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ ei.” Cf. Herm. Vig. p. 829 sq.; W. 444 (413); Ellic. on Phil. ii. 17; Schmalfeld, Griech. Syntax, § 41; Paley, Grk. Particles, p. 31]. 8. εἰ μή, a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ, see 1. above, if not, unless, except, [W. 477 (444) sqq.; B. 345 (297)]: Mt. xxiv. 22; Jn. ix. 33; | xv. 22, 24; Ro. vii. 7, ete. b. it serves, with the entire. following sentence, to limit or correct what has just been said, only, save that, (Lat. nisi quod), [B. 359 (308) ]: Mk. vi. 5; 1 Co. vii. 17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent any one in applying what had been said a little while before, viz. οὐ δεδούλωται . . ἐν τοιούτοις to his own case, from going too far) ; in ironical answers, unless…
Read the full entry →τις (indef. pron.), ‘* someone, something’’: P Vat ΑἸ (B.c. 168) (= UPZi. p. 303) πᾶς τις πειρᾶται. . ., P Lond 421° (B.C. 168) (= Selections, p. 10) εἰς πᾶν τι ἐληλυθυῖα διὰ, τὴν τοῦ σίτου τιμήν, ‘having come to the last extremity because of the high price of corn,’’ P Oxy IV. 7421° (B.c. 2) ἐάν τι δύνῃ... δὸς ἐργασίαν, “if you can, give your attention to it’’ (Edd.), 2d. I. 120% (iv/a.D.) τινα ὁρῶντα αἱαυτὸν (/. ἑαυτὸν) ἐν δυστυχίᾳ, ““α man finding himself in adversity,’ 13 ἀποστῖλόν pot τινα ἢ Γοῦνθον ἢ ᾿Αμμώνιον, “send someone to me, either Gunthus or Ammonius” (Edd.). P Oxy VI. 937°" (ili/A.D.) γ]ράψον ἐκεῖ TO kat’ εἶδος ὅτι τι kal τι εἴληφας is translated by the editors ‘* write the list there, that you have received so and so.” They 3) ες remark that it is simpler to take τι καί τι as analogous to τὸ καὶ τό than ‘‘to take τί kal τί as an indirect interrogative, ὅτι being…
Read the full entry →τις (tis) — one.
τις,
τι, Indef. pronoun any one, any thing, enclitic through all cases (for exceptions see below):—but τί; τί; Interrog. pronoun who? what?, oxytone in the monosyllable cases, paroxytone in the others:—Dialectal forms: [Refs 5th c.AD+] σις (si se) [Refs 4th c.AD+] σις (with ?? for σ) [Refs 5th c.BC+]; Thess. κις [Refs], neuter κι in διεκί, ποκκί (which see); neuter plural Doric dialect σά, Boeotian dialect τά, Aeolic dialect dative τίω, τίοισι (see. infr. B). (I.-[Refs 5th c.BC+] q[uglide]i-, cf. Latin quis, quid, etc.; for σά, τά, see at {ἄσσα}, σά μά; with τέο (see. infr. B) cf. OSlav. genitive česo)
__A Indef. pronoun τις, τι, genitive Ionic dialect τεο [Refs 8th c.BC+]; more frequently τευ [Refs 8th c.BC+]; Trag. and Attic dialect του [Refs 5th c.BC+]; του is rare after [NT+4th…
τὶς
tis
an enclitic indefinite pronoun; some or any person or object:--a (kind
of), any (man, thing, thing at all), certain (thing), divers, he
(every) man, one (X thing), ought, + partly, some (man, -body, -
thing, -what), (+ that no-)thing, what(-soever), X wherewith,
whom(-soever), whose(-soever).
τις, τι
Indef.pr.
any one, some one
τις tis 534x
enclitic, indefinite pronoun, a certain one, someone, Mt. 12:47; pl. some, certain, several, Lk. 8:2; Acts 9:19; 2 Pet. 3:16; one, a person, Mt. 12:29; Lk. 14:8; Jn. 6:50; combined with the name of an individual, one, Mk. 15:21; as it were in a manner, a kind of, Heb. 10:27; Jas. 1:18; any whatever, Read the full entry →
Indef-NPM — Indefinite pronoun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
X-NPM Part of Speech: indefinite pronoun Case: Nominative Number: Plural Gender: Masculine
542 occurrences in the New Testament, rendered 35 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 530 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
πλήρης εἰμὶ ὁλοκαυτωμάτων, καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων οὐ βούλομαι, οὐδ̓ ἂν ἔρχησθε ὀφθῆναί μοι, τίς γὰρ ἐξεζήτησεν ταῦτα ἐκ τῶν χειρῶν ὑμῶν;
ἂν ὦσι γείτονες πάντοθεν· μὴ ἐξέστω δὲ τῷ καθόλου ἐπὶ τὴν διαθήκην ταύτην ἄλλῳ τινὶ ἐπέρχεσθαι, εἰ δὲ μὴ ἄκυρον ἔστω καὶ προσαποτεισάτω ὁ ἐπιφέρων ὕστερον … ἄλλον τῆς
προγεγραμμένου ἵππου, καὶ μὴ ἐπελεύσεσθαί σοι ὑπὲρ αὐτοῦ. ἐὰν δὲ ἐπέλθωμεν ἢ ἄλλος τις ὑπὲρ ἡμῶν ἥ τʼ ἔφοδος ἄκυρος ἔσται καὶ προσαποτείσομέν σοι χαλκοῦ τάλαντα πέντε.
σημαινομένης ἀρούρης μιᾶς , καὶ μὴ ἐπελεύσασθαι Νεχθανοῦπιν καὶ τοὺς τούτου υἱοὺς μηδʼ ἄλλον τινὰ τῶν παρʼ αὐτῶν ἐπὶ τὸν Πετεαρσεμθεία μηδʼ ἐπʼ ἄλλον τινὰ τῶν παρʼ αὐτοῦ περὶ
ἀστοχέω is built from the negative prefix and the word for 'aim' or 'mark.' It means to miss the mark or to deviate from truth, and is used in the New Testament in contexts related to error or failure, specifically in 1 Timothy and 2 Timothy. The entries consistently emphasize its figurative sense of straying from correctness.
**† ἀστοχέω, -ῶ
(στόχος, a mark),
[in LXX: Si 7:19 8:9*;]
to miss the mark, fail: c. gen., I Ti 1:6 (so in π., MM, s.v.); seq. περί, I Ti 6:21, II Ti 2:18.†
ἀστοχέω, -ὥ: 1 aor. ἠστόχησα; (to be ἄστοχος, fr. oroxos a mark), fo deviate from, miss, (the mark): with gen. [W. § 30, 6], to deviate from anything, 1 Tim. i. 6 (Sir. vii. 19; viii. 9); mepi τι, 1 Tim. vi. 21; 2 Tim. ii. 18. (Polyb., Plut., Leian., [al.].)
ἀστοχέω. In the NT confined to the Pastorals, but quotable from iii/B.c. Thus Sy// 239% (B.c. 214) εἴπερ οὖν ἐγεγόνει τοῦτο, ἠστοχήκεισαν ot συνβουλεύσαντες ὑμῖν kal Tod συμφέροντος τῆι πατρίδι καὶ τῆς ἐμῆς κρίσεως, and P Par 3555 (B.c. 163) ἀστοχήσαντες τοῦ καλῶς ἔχοντος- -α close parallel to 1 Tim 18. (For the gen. constr. cf. also Sir 713.) From a later date we may quote the ill-spelt BGU II. 531-19 (ii/A.D.) ἐὰν δὲ ἀστοχήσῃς [aiw]ylay μοι λοίπην (/. λύπην) [π]αρέχιν μέλλις, where the meaning seems to be “‘fail” or ““forget.” This the verb retains in MGr: so the Klepht ballad in Abbott’s Songs, p. 34. Μὴν ἀστοχῷς τὴν ὁρμηνεία, τῆς γυναικὸς τὰ λόγια, Forget not thy wife’s advice, forget not her words. From the literary side we may quote P Oxy II. 219 (a) (i/A.D.), where in extravagant terms a man bewails the loss of a pet fighting-cock, ψυχομαχῶν, ὁ yap ἀϊλ]έκτωρ ἠστόχηκε, “T am…
Read the full entry →ἀστοχέω (astocheō) — to deviate.
ἀστοχ-έω,
miss the mark, miss, τοῦ συμφέροντος[Refs 2nd c.BC+]; fail, περί τινος[Refs 2nd c.BC+]; περὶ τὴν πίστιν, τὴν ἀλήθειαν, [NT+1st c.AD+]
ἀστοχέω
astocheo
from a compound of 1 (as a negative particle) and stoichos (an aim);
to miss the mark, i.e. (figuratively) deviate from truth:--err,
swerve.
see GREEK for 1
ἀστοχέω
v.
I miss the mark, miss my aim, make a false aim
ἀστοχέω astocheō 3x
pr. to miss the mark; met. to err, deviate, swerve from, 1 Tim. 1:6; 6:21; 2 Tim. 2:18*
ἀστοχέω from ἄστοχος to miss the mark, to miss, fail, τινος or περί τινος Polyb.; περί τι NTest.
Verb-AAP-NPM — Verb · aorist · active · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-AAP-NPM Part of Speech: Verb Tense: Aorist Voice: Active Mood: Participle Case: Nominative Number: Plural Gender: Masculine
mark: In the King James Version this word is used 22 times as a noun and 26 times as a predicate. In the former case it is represented by 5 Hebrew and 3 Greek words; in the latter by 11 Hebrew and 2 Greek words. As a noun it is purely a physical term, gaining almost a technical significance from the "mark" put upon Cain (Ge 4:15 the King James Version); the stigmata of Christ in Paul's body (Ga 6:17); the "mark of the beast" (Re 16:2).
As a verb it is almost exclusively a mental process: e.g. "to be attentive," "understand ": bin (Job 18:2 the King James Version), rightly rendered in the Revised Version (British and American) "consider"; shith, "Mark ye well her bulwarks" (
Mark
The evangelist; “John whose surname was Mark” (Acts 12:12, 25). Mark (Marcus, Col. 4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in Acts 13:5, 13, and Mark in 15:39, 2 Tim. 4:11, etc.
He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). Of his father we know nothing. He was cousin of Barnabas (Col. 4:10). It was in his mother’s house that Peter found “many gathered together praying” when he was released from…
one of the evangelists, and probable author of the Gospel bearing his name. (Marcus was his Latin surname. His Jewish name was John, which is the same as Johanan (the grace of God). We can almost trace the steps whereby the former became his prevalent name in the Church. "John, whose surname was Mark" in (Acts 12:12,25; 15:37) becomes "John" alone in (Acts 13:5,13) "Mark" in (Acts 15:39) and thenceforward there is no change. (Colossians 4:10); Phlm 1:24; 2Tim 4:11 The evangelist was the son of a certain Mary, a Jewish matron of some position who dwelt in Jerusalem…
same as Marcus
3 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 3 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ημένου αὐτὴν καὶ ἐξενέγκαντος, πρὸς τούτοις Παβέλφις Πετεαρενδώτου καὶ Νικχθνῖβις ὁ τοῦ Ἰμούθου ἀστοχήσαντες τοῦ καλῶς ἔχοντος εἰσελθόντες καὶ ἐρευνήσαντες τὸν τόπον καὶ μηθὲν εὑρόντες χρήσιμον, μολύβδινά τινα
τε ἱερεῖς καὶ παστοφόροι καὶ ἄλλοι τινες, ὁπηνίκʼ ἂν ἐπιγνῶσιν ὅτι κεχώρισται ἐπὶ λειτουργίαν ἀστοχήσαντες τοῦ παντὸς εἰσβιαζόμενοι ἐνεχυράζουσιν καὶ ἐμὲ ὑβρίζουσιν, ὥστε διὰ τῆς θυρίδος λιθοκοπεῖσθαί με, ὑπὲρ
τῶν ἐπικειμένων α … … καὶ ἐμοῦ ἐμβλέψαντος … … ω … οἱ δὲ ἀστοχήσαντες τοῦ καλῶς ἔχοντος καὶ διαραπίσαντές με καὶ λακτίσαντες εἰς τὴν κοιλίαν ᾤοντο ἐκφεύξειν. τοῦ
The Greek word ἐκτρέπω (i.e., *ektrepō*) means to turn aside or away, and can refer to both literal and figurative contexts. It is built from the prefix ἐκ (out of) and the root τρέπω (to turn). In the New Testament, it appears in passages like Hebrews 12:13 and 1 Timothy 1:6, where it conveys the idea of avoiding or shunning something.
ἐκ-τρέπω
[in LXX for הָפַךְ, Am 5:8 * ;]
to turn out of the course, turn aside, c. acc Pass., with middle sense, intrans., to turn aside: He 12:13 (R, txt., for be put out of joint, R, mg., v. Thayer, s.v. Westc., in l); fig., seq. εἰς, I Ti 1:6; ἐπί, II Ti 4:4; ὀπίσω, I Ti 5:15; c. acc, to shun, avoid: I Ti 6:20.†
ἐκ-τρέπω : Pass., [pres. exrpémopat]; 2 aor. ἐξετράπην: 2 fut. ἐκτραπήσομαι; 1. 10 turn or twist out; pass. in a medical sense, in a fig. of the limbs: ἵνα μὴ τὸ χωλὸν extpar, lest it be wrenched out of (its proper) place, dislocated, [R. V. mrg. put out of joint], (see exx. of this use fr. med. writ. in Steph. Thesaur. iii. col. 607 d.), i. 6. lest he who is weak in a state of grace fall therefrom, Heb. xii. 13 [but Liinem., Delitzsch, al., still adhere to the meaning turn aside, go astray; cf. A. V., R. V. txt.]. 2. to turn off or aside; pass. in a mid. sense [cf. B. 192 (166 sq.)], to turn one’s self aside, to be turned aside; (intrans.) to turn aside; Hesych.: ἐξετράπησαν - ἐξέκλιναν, (τῆς ὁδοῦ, Leian. dial. deor. 25, 2; Ael. v. h. 14, 49 [48]; ἔξω τῆς ὁδοῦ, Arr. exp. Al. 3, 21, 7 [4]; absol. Xen. an. 4, 5,15; Arstph. Plut. 837; with mention of the place to which, Hat. 6, 34; Plat.…
Read the full entry →ἐκτρέπω. In Ρ Ryl II. 1335} (a.p.33) the mention of the danger of fields being “‘left unsown”—els ἄσπορον ἐκτραπῆν[α]ι- shows the verb in a more general sense than in the possible medical reference in Heb 1213 ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, “be put out of joint’’ (RV mg.). For the meaning ““turn aside,’’ as in 1 Tim 1°, we may compare Epict. i, 6. 42 οἱ δ᾽ bm’ ayevvelas εἰς μέμψεις καὶ [τὰ] ἐγκλήματα τῷ θεῷ ἐκτρεπόμενοι, and for the acc. constr., as in 1 Tim 639. see Oenoanda col. 29, 7 & δεῖ τοὺς σοφιστικοὺς λόγους (cited by Nageli, p. 19), and Musonius p. 26 τὰ μὲν ἀληθῶς κακὰ πάσῃ μηχανῇ ἐκτρέπεσθαι.
ἐκτρέπω (ektrepō) — to turn/wander away.
ἐκτρέπω,
Ionic dialect ἐκ-τράπω [ᾰ], turn out of the course, turn aside, τοῦ ποταμοῦ τὸ ῥέεθρον [Refs 5th c.BC+]; ἑαυτοῦ μιαρίαν εἴς τινα ἐ. [Refs 5th c.BC+]:—passive and middle, turn off o_ aside, ἐκτραπέσθαι ὁδὸν μακροτέρην [Refs 5th c.BC+]: with genitive, turn aside from, τοῦ πρόσθεν λόγου [Refs 5th c.BC+]
2. turn a person off the road, order him out of the way, [Refs 5th c.BC+]:—passive (future -τραπήσομαι[Refs 2nd c.AD+]middle, ἐκτρέπεσθαί τινα get out of one's way, [Refs 5th c.BC+]; avoid, τὸν ἔλεγχον [Refs 2nd c.BC+]: with infinitive, ὀφθῆναι [Refs 5th c.BC+]
3. τὴν δρῶσαν ἐ. prevent her from acting, [Refs]
ἐκτρέπομαι
ektrepo
from 1537 and the base of 5157; to deflect, i.e. turn away (literally
or figuratively):--avoid, turn (aside, out of the way).
see GREEK for 1537
see GREEK for 5157
ἐκτρέπω
v.
I turn aside, wander, forsake
ἐκτρέπω ektrepō 5x
mid. and pass., to turn out or aside, Heb. 12:13; to turn aside or away, swerve, 1 Tim. 1:6; 5:15; 2 Tim. 4:4; to turn from, avoid, 1 Tim. 6:20*
ἐκτρέπω ionic -τράπω fut. ψω to turn out of the course, to turn aside, c. acc., Hdt., attic:—Pass. and Mid., c. gen. to turn aside from, Soph.: absol. to turn aside, Hdt., Xen.
to turn a person off the road, order him out of the way, Soph.:—Pass. and Mid., ἐκτρέπεσθαί τινα to get out of one's way, avoid him, Dem.
τὴν δρῶσαν ἐκτρέπειν to prevent her from acting, Soph.
ἀσπίδας θύρσοις ἐκτρ. to turn shields and flee before the thyrsus, Eur.
Verb-2API-3P — Verb · second aorist · passive · indicative · third person · pluralsecond aorist passive indicative — a completed action, viewed as a whole.
V-2API-3P Part of Speech: Verb Tense: second Aorist Voice: Passive Mood: Indicative Person: third Number: Plural
a-sid': "Distinct from others," "privately," such is the sense of the word in 2Ki 4:4; Mr 7:33. Also "to withdraw" (Lu 9:10 the King James Version; Ac 23:19: hupochoreo, also anachoreo). One is said to have turned aside when he departs from the path of rectitude (Ps 14:3; Sirach 2:7; 1Ti 1:6). In a figurative sense it is used to express the thought of putting aside, to renounce, every hindrance or impediment to a consecrated earnest Christian life (Heb 12:1: apotithemi).
5 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 5 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
τρόπον γάρ τινα καὶ ὁ μετανοῶν σῴζεται, τὴν χαλεπωτέραν τῶν ἐν τῷ σώματι παθῶν νόσον ψυχῆς ἐκτρεπόμενος.
εἰς is a preposition meaning 'into' or 'to,' used with the accusative case. It indicates direction, entrance, or limit, applicable to place, time, and figurative purposes. The New Testament frequently employs it to express movement toward locations or states, as seen in passages like Matthew 8:23. It can also denote relationships or results, such as 'for' or 'among.'
εἰς, a Prep. governing the Accusative, and denoting entrance into, or direction and limit: into, to, towards, for, among. It is used A. Property I. of Place, after verbs of going, coming, sailing, flying, falling, living, leading, carrying, throwing, sending, etc. ; 1. of a place entered, or of entrance into a place, into; and 8. it stands before nouns designating an open place, a hollow thing, or one in which an object can be hidden: as εἰς (τὴν) πόλιν, Mt. xxvi. 18; xxviii. 11; Mk. i. 45, and often; εἰς r. οἶκον, Mt. ix. 7; συναγωγήν, Acts xvii. 10; πλοῖον, Mt. viii. 23; Jn. vi. 17; Acts xxi. 6; θάλασσαν, Mt. xvii. 27; ἄβυσσον, Lk. viii. 31; οὐρανόν, Lk. ii. 15; κόσμον, In. 1. 9; iii. 19, ete.; τὰ ἴδια, Jn. i. 11; xvi. 32; Acts xxi. 6; ἀποθήκην, Mt. iii. 12; εἰς ra ὦτα, Lk. i. 44; εἰς τὰς ζώνας or ζώνην, Mt. x. 9; Mk. vi. 8, etc.; εἰς ἀέρα, 1 Co. xiv. 9; eis πῦρ, Mk. ix. 22, ete.…
Read the full entry →εἰς ἁλιέων εἰς ᾿Αλεξάνδριί[αν (P Oxy II. 2943 = Selections, Ρ- 34): see further Pro/eg. pp. 234 f., 245. For εἰς in the wide sense in which we use ‘‘for” we may cite such passages as P Lille I. 261 (iii/B.c.) ἔγραψάς μοι περὶ τῆς εἰς THY σησαμείαν γῆς, 20." ἕως ἂν] μάθωμεν περὶ τῶν κ[εχρ]ηματισμένων εἰς τὸν νομόν, P Petr II. 11 (1)" (mid. iii/B.c.) (= Witkowski*, p. 8) ἀπὸ τούτου τὸ μὲν ἥμυσυ εἰς τὰ δέοντα ὑπελιπόμην, τὸ δὲ λοιπὸν εἰς τὸ δάνειον κατέβαλον, P Lond 43? (ii/B.c.) (=I. p. 48, Witkowski’, p- 110) ἕξεις ἐφόδιον εἰς τὸ γῆρας, P Tebt I. 577 (8.6. 118) προστε]τάχασι δὲ καὶ τὰ els τὴν ταφὴν τοῦ “Amos, P Oxy I. 379 (A.D. 149) (= Selections, p. 49) ἐγένετο ἐνθάδε ἡ τροφεῖτις εἰς υἱὸν tod ΤΠεσούριος, ‘‘there was concluded here the nursing-contract for the son of Pesouris”; and the recurring formulae in a private account of ς. A.D. 15 τό. 1V. 736° θρύων εἰς τοὺς ἄρτους (ὀβολοὶ δύο)…
Read the full entry →εἰς (eis) — toward.
ἐν εἰς
or ἐς, PREP. WITH ACC. ONLY:—both forms are found in [Refs 8th c.BC+], Ionic dialect poets, and early metrical Inscrr.; ἐς is best attested in [Refs 5th c.BC+], and is found in nearly all early Ionic dialect Inscrr. (except [Refs 5th c.BC+]; and usually in Attic dialect Prose (except [Refs 5th c.BC+] is used before vowels for the sake of meter; ἐς was retained in the phrases ἐς κόρακας (whence the Verb σκορακίζω), ἐς μακαρίαν. Aeolic dialect poets have εἰς before vowels, ἐς before consonants, and this is given as the rule in [Refs 8th c.BC+]; compare ἐν, ἰν. The diphthong is genuine in Aeolic dialect εἰς, but spurious in Attic dialect-Ionic dialect) Radical sense into, and then more loosely, to:
Read the full entry →εἰς
eis
a primary preposition; to or into (indicating the point reached or
entered), of place, time, or (figuratively) purpose (result, etc.);
also in adverbial phrases:--(abundant-)ly, against, among, as, at,
(back-)ward, before, by, concerning, + continual, + far more
exceeding, for (intent, purpose), fore,
+ forth, in (among, at, unto, -so much that, -to), to the
intent that, + of one mind, + never, of, (up-)on, + perish, + set at
one again, (so) that, therefore(-unto), throughout, til, to (be, the
end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often
used in composition with the same general import, but only with verbs
(etc.) expressing motion (literally or figuratively).
εἰς
Prep.
into, in, among, till, for
εἰς
into, to c. acc.
PREP. WITH ACC. ONLY. Radical sense, into, and then to:
OF PLACE, the commonest usage, εἰς ἅλα into or to the sea, Hom., etc.:—properly opposed to ἐκ, ἐς σφυρὸν ἐκ πτέρνης from head to foot, Il.; εἰς ἔτος ἐξ ἔτεος from year to year, Theocr.:—then, with all Verbs implying motion or direction, ἰδεῖν εἰς οὐρανόν Il.; εἰς ὦπα ἰδέσθαι to look in the face, id. Il.:—in Hom. and Hdt. also c. acc. pers., where the attic use ὡς, πρός, παρά.
with Verbs which express rest in a place, when a previous motion into or to it is implied, ἐς μέγαρον κατέθηκε, i. e. he brought it into the house, and put it there, Od.; παρεῖναι ἐς τόπον to go to a place and be there, Hdt.
Prep — Prepositionpreposition — its sense depends on the case of the word it governs.
PREP PREPosition
1,797 occurrences in the New Testament, rendered 37 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,766 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
3 inflected forms — one of the commonest words in the New Testament. Full distribution →
τὸ δὲ παθητὸν ἄψυχον καὶ ἀκίνητον ἐξ ἑαυτοῦ, κινηθὲν δὲ καὶ σχηματισθὲν καὶ ψυχωθὲν ὑπὸ τοῦ νοῦ μετέβαλεν εἰς τὸ τελειότατον ἔργον, τόνδε τὸν κόσμον·
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
Μεγάλων μὲν ὄντων καὶ πλουσίων τῶν τοῦ θεοῦ δικαιωμάτων εἰς ὑμᾶς, ὑπέρ τι καὶ καθ̓ ὑπερβολὴν ὑπερευφραίνομαι ἐπὶ τοῖς μακαρίοις καὶ ἐνδόξοις ὑμῶν πνεύμασιν: οὕτως ἔμφυτον τῆς δωρεᾶς πνευματικῆς χάριν εἰλήφατε.
καὶ τοῖς μετόχοις γῆς σιτοφόρου λεγομένης Νεχθαραῦτι θεοῦ μεγάλου παρὰ τῶν ἱερέων ἐτῶν δέκα εἰς τὰ ἐνλιπόντα αὐτῷ ἑτέρων , τεσσάρων εἰς συμπλήρωσιν ἐτῶν πέντε , ὥστε γεωργῆσαι ἧς
καὶ ἀπηλιώτου τὸ λοιπὸν τῆς Εὐνόου οἰκίας λιβὸς ῥύμη ἐφ ᾧ ἀνοίξει τὴν θύραν εἰς τὴν Ὀρσηοῦς οἰκίαν ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Πετεσοῦχος Νεχθανούπιος ὡς ἐτῶν
ος, βορρᾶ γῆ Σχώτου τοῦ Τρύφωνος, ἀπηλιώτου τὸ λοιπὸν τῆς γῆς, λιβὸς ἡ φέρουσα εἰς τὸ Κρόνειον ὁδός, ἢ οἳ ἂν ὦσι γείτονες πάντοθεν. ἐπρίατο Ὧρος Νεχούτου Πέρσης τῆς
The Greek word ματαιολογία (i.e., *mataiologia*) refers to idle or foolish talk, often described as babble or vain speaking. It is derived from the root meaning 'vain' and is used in the New Testament, specifically in 1 Timothy 1:6. The entries consistently emphasize its connotation of emptiness in discourse.
*† ματαιολογία, -ας, ἡ
(< ματαιολόγος),
idle or foolish talk: I Ti 1:6.†
ματαιολογία, ‘vain speaking,” ‘‘empty argument” (Vg vanzloguium), belongs to the higher Κοινή, and is found /ery in Vett. Valens, e.g. p. 257°3 διὰ τὴν φιλονεικίαν διασαφήσω ἐκκόWas τὰς ματαιολογίας : cf. Poimandres 145 (ed. Parthey) διὸ τῆς πολυλογίας Te Kal ματαιολογίας ἀπαλλαγέντας χρὴ νοεῖν κτλ.
ματαιολογία (mataiologia) — babble.
μᾰταιο-λογία, ἡ,
idle talk, [NT+2nd c.BC+]
ματαιολογία
mataiologia
from 3151; random talk, i.e. babble:--vain jangling.
see GREEK for 3151
ματαιολογία, ας, ἡ
n.f.
foolish talking
ματαιολογία mataiologia 1x
vain talking, idle disputation, 1 Tim. 1:6*
Noun-ASF — Noun · accusative · singular · feminineaccusative — the one it is done to — the object.
Agrees with anything else marked singular feminine.
N-ASF Part of Speech: Noun Case: Accusative Number: Singular Gender: Feminine
dis-kors': In the Revised Version (British and American) of Ac 20:7,9, the translation of Greek dialegomai (the King James Version "preach"), elsewhere rendered, according to the implications of the context, "reason" or "dispute," as Ac 17:2; 19:9 (the King James Version "disputing," the Revised Version (British and American) "reasoning"); Jude 1:9.
1 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Διὸ ἀναζωσάμενοι τὰς ὀσφύας ὑμῶν δουλεύσατε τῷ θεῷ ἐν φόβῳ καὶ ἀληθείᾳ, ἀπολιπόντες τὴν κενὴν ματαιολογίαν καὶ τὴν τῶν πολλῶν πλάνην, πιστεύσαντες εἰς τὸν ἐγείραντα τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐκ νεκρῶν καὶ δόντα αὐτῷ δόξαν καὶ θρόνον ἐκ δεξιῶν…