1 Timothy 3:6 — Word Study
N1904μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
BSAnotmē a novice,neophutos△ [new convert, recent believer] thathina notmē having been puffed uptuphoō▸ [puffed up, full of pride] intoeis [the] judgmentkrima he may fallempiptō▸ [into the same condemnation, under judgment] of theho devil.diabolos [evil one, Satan]
| Greek | English | Parsing |
|---|---|---|
| μὴ | not | Particle, negative |
| νεόφυτον, | a novice, | Adjective, accusative, singular |
| ἵνα | that | Conjunction |
| μὴ | not | Particle, negative |
| τυφωθεὶς | having been puffed up | Verb, aorist, passive |
| εἰς | into | Preposition |
| κρίμα | [the] judgment | Noun, accusative, singular |
| ἐμπέσῃ | he may fall | Verb, second aorist, active |
| τοῦ | of the | Article, genitive, singular |
| διαβόλου. | devil. | Adjective, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He must not be a recent convert, or he may become conceited and fall under the same condemnation as the devil. |
| KJV | Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. |
| ASV | not a novice, lest being puffed up he fall into the condemnation of the devil. |
| YLT | not a new convert, lest having been puffed up he may fall to a judgment of the devil; |
| WEB | not a new convert, lest being puffed up he fall into the same condemnation as the devil. |
| BBE | Not one newly taken into the church, for fear that, through his high opinion of himself, he may come into the same sin as the Evil One. |
Where they part company is νεόφυτον — see How Translations Differ.
The sentence is structured around a main clause with conditions and consequences clearly delineated.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectτυφόω
verbτυφόω
The sentence as the grammar sees it Open the tree ›
1 of 10 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 3:6
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 — Qualifications for Church Leadersgenerated
1 Timothy 3:6 addresses the qualifications for church leaders, specifically cautioning against appointing recent converts. Paul warns that a new believer may become prideful and fall into the same judgment as the devil. This highlights the need for maturity and humility in leadership roles within the church.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 1 Corinthians 3:1 | Brothers, I could not address you as spiritual, but as worldly—as infants in Christ. |
| 2 | Hebrews 5:12–13 | Although by this time you ought to be teachers, you need someone to reteach you the basic principles of God’s word. You need milk, not solid food! |
| 3 | 1 Peter 2:2 | Like newborn babies, crave pure spiritual milk, so that by it you may grow up in your salvation, |
| 4 | Deuteronomy 8:14 | then your heart will become proud, and you will forget the LORD your God who brought you out of the land of Egypt, out of the house of slavery. |
| 5 | Deuteronomy 17:20 | Then his heart will not be exalted above his countrymen, and he will not turn aside from the commandment, to the right or to the left, in order that he and his sons may reign many years over his kingdom in Israel. |
The Treasury of Scripture Knowledge — 20 references, hung on the phrase they belong to
The Key Word — νεόφυτον, neophutosgenerated
The word νεόφυτος (neophutos) means 'newly planted' and refers to someone who has recently converted to Christianity. It is derived from νέος (new) and φύω (to plant), indicating someone still in the early stages of their spiritual journey.
In this context, Paul advises against appointing a new convert to leadership, as they may not yet possess the maturity needed to handle the responsibilities and challenges of the role.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'He must not be a recent convert, or he may become conceited and fall under the same condemnation as the devil.' This wording is echoed in several translations, including the KJV and ASV.
Where translations differ is primarily in the rendering of νεόφυτον. The KJV uses 'novice,' while others like the WEB and YLT opt for 'new convert.' Additionally, the ASV and BSB use 'condemnation' for κρίμα, while others like DRA and YLT use 'judgment.'
Sentence Structuregenerated
The verse contains a main clause with a finite verb, ἐμπέσῃ, meaning 'he may fall.' It is supported by two adverbial clauses that provide conditions for the main action: one stating the prohibition against being a recent convert and the other describing the consequence of pride.
The structure emphasizes the conditional nature of the warnings, with the adverbial phrases clarifying the risks associated with appointing a new convert to leadership.
Septuagint Backgroundgenerated
νεόφυτος does not appear in the Septuagint, indicating its specific use in the New Testament context to describe new converts to Christianity.
The absence of a direct equivalent in the Old Testament suggests that the concept of a new convert was more relevant in the early Christian community.
In plain words — the whole versegenerated
1 Timothy 3:6 warns that a church leader should not be a recent convert. This is to prevent pride from leading them to fall into the same judgment as the devil, emphasizing the importance of maturity in faith for those in leadership roles.
Frequently Asked Questionsgenerated
A recent convert may lack the maturity and experience needed to handle the responsibilities of leadership, which could lead to pride and eventual downfall.
To be puffed up with pride means to have an inflated sense of self-importance, which can cloud judgment and lead to negative consequences.
This verse sets a standard for church leadership, emphasizing the need for spiritual maturity, which is also echoed in the qualifications for deacons in the following verses.
This verse teaches that humility is vital for leaders, as pride can lead to serious consequences, including spiritual downfall.
Reflection Questionsgenerated
- In what areas of my life do I need to cultivate humility to avoid pride?
- How can I support and encourage new believers in their spiritual growth?
- What steps can I take to ensure I am spiritually mature before taking on leadership roles?
- How can I help others understand the importance of humility in their faith journey?
The early church on this verse — how the Fathers read it
The early church Fathers provide insight into the implications of this verse, particularly regarding pride and leadership.
His rank should not arouse feelings of pride in the superior, lest he himself lose the blessing promised to humility or “lest being puffed up with pride he fall into the judgment of the devil.”Early Church Fathers on 1 Timothy 3 →
Realize how evil pride is from the very fact that there is no excuse for it. Other vices harm only those who commit them. Pride inflicts far more injury on everyone. I am saying all this lest you consider pride a trifling sin.Early Church Fathers on 1 Timothy 3 →
Indeed, nothing so estranges from the mercy of God and gives over to the fire of hell as the tyranny of pride.… Therefore, let us check this puffing up of the soul, and let us cut out this tumor,Early Church Fathers on 1 Timothy 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 3:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleNot a novice,.... Or one newly planted, the Arabic version adds, "in the faith"; meaning not a young man, for so was Timothy himself; but a young professor and church member; one that is lately come
Read John Gill on 1 Timothy 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryNot a novice, lest being lifted up with pride he fall into the condemnation of the devil. Not a novice - one just converted. This proves the church of Ephesus was established for some time.
Read Robert Jamieson on 1 Timothy 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleNot a novice; not a young plant, that is, one that is newly made a member of the church of Christ; such persons are apt to swell in the opinion of their newly acquired knowledge, state, or dignity; and being so lifted up, they will be in danger of such a punishment as the devil for his pride met with, or to be guilty of some ill or indecent behaviour, which may give the devil occasion to accuse them. Others here interpret diabolou more appellatively, and understand by it a man that is an accuser, making the sense this, — and fall into the judgment, censure, or condemnation of men, accusing them for such behaviour.
Read Matthew Poole on 1 Timothy 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments6 Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Ver. 6. Not a novice] νεοφυτος. Rude and proud, a young scholar or newly converted, but well experimented, and sufficiently commended by men of worth. He that offered to run a race was led about by the crier, to see what any one present could object against him, ere he was suffered to run, as Chrysostom reporteth. So it should be here. Was he not a fit man to be a doctor of divinity, and a teacher in Israel, who being asked something touching the Decalogue, denied that he had ever any such book as that in his study Another (and he a bishop) taking up a Bible, and reading in it awhile, when one asked…
Read John Trapp on 1 Timothy 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) Not a novice.—In the Church of Ephesus, which, when Paul wrote these charges to Timothy, had been established some years, the chief pastor would have for the church office an ample choice of disciples of some considerable standing and experience. The word “novice” here refers rather to want of experience and standing in the Christian brotherhood than to “youth.” Timothy himself, to whom St. Paul was writing, and whom the Apostle had placed over this church, was at the time, comparatively speaking, still a man young in years, although old in trials and in Christian experiences. Lest being lifted up with pride he fall into the condemnation of the devil.—The Greek word rendered here “being…
Read Charles John Ellicott on 1 Timothy 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 6. Fifteenth. - It is required that he be not a novice] νεοφυτον. Not a young plant, not recently ingrafted, that is, one not newly converted to the faith; (old MS. Bible;) one who has been of considerable standing in the Christian Church, if he have the preceding qualifications, may be safely trusted with the government of that Church. It is impossible that one who is not long and deeply experienced in the ways of God can guide others in the way of life. Hence presbyters or elders were generally appointed to have the oversight of the rest, and hence presbyter and bishop seem to have been two names for the same office; yet all presbyters or elders certainly were not bishops, because…
Read AdamClarke on 1 Timothy 3 →CambridgeThe Cambridge Bible for Schools and Colleges6. “Do not set a new convert to rule in high place lest ‘pride come’ again ‘before a fall’ as in Satan’s case: and again, let your ruler be one at whom the world can throw no stone; or its reproaches will do harm and may drive him back into his old sins.”Not a novice] Lit. ‘a neophyte,’ a new convert. The objection raised against the authenticity of the Epistle from this verse cannot be sustained when the later date is granted, since we get a period of twelve years from a.d. 54, the commencement of St Paul’s three years’ work at Ephesus, to a.d. 66, the most probable date for this Epistle. See Introduction, ch. 6 fin.lifted up with pride] Rather, puffed up. See note on 1 Timothy 6:4.the…
Read Cambridge on 1 Timothy 3 →Albert Barnes1798–1870Barnes' Notes on the BibleNot a novice - Margin, “one newly come to the faith.” The Greek word, which occurs nowhere else in the New Testament, means, properly, that which is “newly planted.” Thus it would mean a plant that
Read Albert Barnes on 1 Timothy 3 →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
He must not be a recent convert, or he may become conceited and fall under the same condemnation as the devil.
not a new convert, lest being puffed up he fall into the same condemnation as the devil.
He must not be a recent convert, or he may become conceited and fall under the same condemnation as the devil.
He must not be a recent convert or he may become arrogant and fall into the punishment that the devil will exact.
Tyndale line
Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
not a novice, lest being puffed up he fall into the condemnation of the devil.
not a novice, lest being puffed up he fall into the condemnation of the devil.
Not a novice, lest being lifted up with pride he fall into the condemnation of the devil.
He may not be a yong scholer, lest he being puffed vp fall into the condemnation of the deuill.
Strictly literal
not a novice, that he may not, being inflated, fall into [the] fault of the devil.
not a new convert, lest having been puffed up he may fall to a judgment of the devil;
not a new convert, lest having been puffed up he may fall to a judgment of the Devil;
He should not be a new convert, so that he does not swell with pride and might fall into condemnation as the devil.
From the Latin
Not a neophyte: lest being puffed up with pride, he fall into the judgment of the devil.
Simplified
He should not be a new believer, in case he gets so full of himself that he falls under the same condemnation as the devil.
Not one newly taken into the church, for fear that, through his high opinion of himself, he may come into the same sin as the Evil One.
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.
Non neophytum : ne in superbiam elatus, in judicium incidat diaboli.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܘܠܐ ܢܗܘܐ ܛܠܐ ܬܘܠܡܕܗ ܕܠܐ ܢܬܪܝܡ ܘܢܦܠ ܒܕܝܢܗ ܕܣܛܢܐ
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.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
The standard critical text of the New Testament.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
The previous edition, still widely cited.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
The Society of Biblical Literature edition, freely licensed.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
The edition that turned scholarship toward the earliest manuscripts.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
An independent critical text built from the oldest witnesses then known.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
A recent critical edition following documentary evidence closely.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
The reading of the majority of surviving manuscripts.
μὴ νεόφυτον, ἵνα μὴ τυφωθεὶς εἰς κρίμα ἐμπέσῃ τοῦ διαβόλου.
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 3:6
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.
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
The Greek word νεόφυτος (i.e., *neophytos*) means 'newly planted' and is used metaphorically to refer to a 'new convert' or 'neophyte.' It appears in the New Testament as a term for someone who has recently joined the Christian faith, specifically in 1 Timothy 3:6. The word is derived from νέος (new) and φύω (to plant).
νεό-φυτος, -ον
(< νέος, φύω),
[in LXX: Jb 14:9, Ps 143 (144):12, Is 5:7 (נֶטַע), Ps 127 (128):3 (שְׁתִיל)*;]
newly planted (LXX). Metaph., as subst., ὁ ν., a new convert, neophyte, novice: I Ti 3:6.†
νεό-φυτος, -ον, (νέος and φύω), newly-planted (Job xiv. | prop. one who sweeps and cleans a temple. 9; Is. ν. 7, ete.); trop. a new convert, neophyte, [A. V. novice, i. 6.1 (one who has recently become a Christian): 1 Tim. iii.6. (Eccles. writ.)
νεόφυτος (neophutos) — new convert.
νεό-φῠτος, ον,
newly planted, [Refs 5th c.BC+]; κτῆμα [Refs 3rd c.AD+] young plants, [LXX+1st c.AD+]; νεώ- Papyrus), etc.
II. metaphorically, new convert, neophyte, [NT]
νεόφυτος
neophutos
from 3501 and a derivative of 5453; newly planted, i.e. (figuratively)
a young convert ("neophyte"):--novice.
see GREEK for 3501
see GREEK for 5453
νεόφυτος, ον
Adj
newly-planted, recent convert
νεόφυτος neophytos 1x
newly or recently planted met. a neophyte, one newly implanted into the Christian Church, a new convert, 1 Tim. 3:6*
νεόφυτος νεό-φυ^τος, ον, newly planted: metaph. a new convert, neophyte, NTest.
Adj-ASM — Adjective · accusative · singular · masculineaccusative — the one it is done to — the object.
Agrees with anything else marked singular masculine.
A-ASM Part of Speech: Adjective Case: Accusative Number: Singular Gender: Masculine
nov'-is (neophutos, "newly planted"): In this sense it is found in Septuagint of Job 14:9 and Isa 5:7. In the New Testament it occurs once only (1Ti 3:6), where it means a person newly planted in the Christian faith, a neophyte, a new convert, one who has recently become a Christian. This term occurs in the list which Paul gives of the qualifications which a Christian bishop must possess. The apostle instructs Timothy, that if any man desires the office of a bishop, he must not be "novice," must not be newly converted, or recently brought to the faith of Christ "lest he be lifted up with pride, and fall into the condemnation of the devil."
Or neophite, one recently converted and received to the Christian church, 1Ti 3:6.
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.
εἰ γάρ τις, φησί, νεωστὶ δειμάμενος οἰκίαν οὐκ ἔφθη εἰσοικίσασθαι ἢ ἀμπελῶνα φυτεύσας νεόφυτον, αὐτὸς εἰς γῆν τὰ κλήματα καθείς, μήπω τῆς ἐπικαρπίας καιρὸν ἔσχεν ἢ παρθένον ἐγγυησάμενος οὐκ ἔγημεν, ἀφείσθω πάσης στρατείας, φιλανθρώπως ὁμοῦ καὶ…
ὧν σοι ἔγραψα. τὸ λοιπὸν οὖν πέμψον φύλακα εἰ ἔχεις … τον εἰς τὸ νεόφυτον πατρικὸν καὶ εἰ ἔχεις καὶ εἰς τὸν Ἀρείου. πέμψον καὶ μὴ ἐκεῖ ἀποτάξῃς ἕως
κατοικικῆι τάξει περὶ μὲν Καρανίδα τῆς Ἡρακλείδου μερίδος ἀρουρῶν ἐννέα ἡμίσους τετάρτου … τὸ νεόφυτον περὶ δὲ Ψεναρψενῆσιν τῆς αὐτῆς μερίδος ἀρουρῶν τριῶν Ἡρακοῦλις λεγομένων τῶν ἐπὶ τὸ αὐτὸ
προσχ … προσχι Ἑρμίας Ἁρ … λιθο Νεόφυτος … προσχι Ἰούλις Τετταίου λιθο Ἰσίδωρος … προσχι Ἄγρις Ἀπολιναρι χωμα Π … πλις
The Greek word ἵνα is primarily a conjunction meaning 'in order that' or 'that,' indicating purpose or intention. It can also function as an adverb of place, meaning 'where' or 'whither.' In the New Testament, it appears in various contexts, often introducing clauses that express purpose, such as in Matthew 1:22. The lexicons do not show significant disagreement on its meanings or usages.
ἵνα, I. an adv. of Place. fr. Hom. down, esp. in the poets; a. where; in what place. b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Mt. p. 836; differently in Fritzschiorum Opusce. p. 186 sqq-.) thought he had found two examples in bibl. Greek, and H. A. W. Meyer agrees with him. The first viz. iva μὴ φυσιοῦσθε, 1 Co. iv. 6, they explain thus: where (i. e. in which state of things viz. when ye have leatned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, iva αὐτοὺς ζηλοῦτε, Gal. iv. 17, thus: where ye zealously court them; but see II. 1 d. below. “ iva I. a final Conjunction (for from local direction, indicated by the adverb, the transition was easy te mental direction or intention) denoting pur pose and end: to the intent that; to the end that, in order that; ἵνα pn, that not, lest; it is used…
Read the full entry →ἵνα (hina) — in order that/to.
ἵνα,
adverb,
I. of Place,
I.1. in that place, there, once in [Refs 8th c.BC+]
I.2. elsewhere relative, in which place, where,[Refs 8th c.BC+]: rarely in Attic dialect Prose, [Refs 5th c.BC+]; ἵ. ἡ Νίκη (i.e. ἐστίν) [Refs 8th c.BC+] [same place]; ἵν᾽ ἄν with subjunctive, wherever, [Refs 5th c.BC+]; as indirect interrogative, [Refs 5th c.BC+]
I.2. b after [Refs 8th c.BC+]; ἔμαθε ἵ. ἦν κακοῦ in what a calamity, [Refs 5th c.BC+]; ἵν᾽ ἕσταμεν χρείας[Refs 5th c.BC+]
I.2. c with Verbs of motion, whither, [Refs 8th c.BC+]
II. of circumstance, γάμος.., ἵ. χρή at which, when, [Refs 8th c.BC+]; ἵ. μὲν ἐξῆν αὐτοῖς.., ἐνταῦθα.. when it was in their power, [Refs 5th c.BC+]
II.2. ={ἐάν}, uncertain in [Refs 8th c.BC+]
ἵνα
hina
probably from the same as the former part of 1438 (through the
demonstrative idea; compare 3588); in order that (denoting the purpose
or the result):--albeit, because, to the intent (that), lest, so as,
(so) that, (for) to. Compare 3363.
see GREEK for 1438
see GREEK for 3588
see GREEK for 3363
ἵνα
Cj.
in order that, so that
ἵνα Adverb,
of Place,
demonstr. in that place, there, only in Il. 10. 127.
relat., = ὅπου, in which place, where, Hdt., etc.;—so, ἵνα τε Il.; ἵνα περ Hom.:—c. gen., ἵνα γῆς in whatever part of the land, Hdt.; ἔμαθε ἵνα ἦν κακοῦ in what a calamity, id. Hdt.; οὐχ ὁρᾷς ἵν᾽ εἶ κακοῦ Soph.
= ὅποι, with Verbs of motion, whither, Od.; ὁρᾷς ἵν᾽ ἥκεις Soph.
of circumstance, when, at which, Od.
Final Conjunction, = ὅπως, that, in order that, Lat. ut, Hom.:
with subj.,
after principal tenses of ind., id. Hom., etc.
after historical tenses, in similes, where the aor. refers to any possible time, Od.
after opt. and ἄν, ἔδωκε μένος, ἵνα γένοιτο she gave him vigour, that he might become, Il.
with opt., after historical tenses, Hom., etc.
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
677 occurrences in the New Testament, rendered 10 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 669 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 300 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.
ἑκάστῃ δὲ τῶν ἡμερῶν ἀπένειμεν ἔνια τῶν τοῦ παντὸς τμημάτων τὴν πρώτην ὑπεξελόμενος, ἣν αὐτὸς οὐδὲ πρώτην, ἵνα μὴ ταῖς ἄλλαις συγκαταριθμῆται, καλεῖ, μίαν δ’ ὀνομάσας ὀνόματι εὐθυβόλῳ προσαγορεύει, τὴν μονάδος φύσιν καὶ πρόσρησιν ἐνιδών τε καὶ…
ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπʼ αὐτῶν ἀνατεθῆναι.
λογισάμενος οὖν τοῦτο, ὅτι ἐὰν μελήσῃ μοι περὶ ὑμῶν τοῦ μέρος τι μεταδοῦναι ἀφ̓ οὗ ἔλαβον, ὅτι ἔσται μοι τοιούτοις πνεύμασιν ὑπηρετήσαντι εἰς μισθόν, ἐσπούδασα κατὰ μικρὸν ὑμῖν πέμπειν, ἵνα μετὰ τῆς πίστεως ὑμῶν τελείαν ἔχητε τὴν γνῶσιν.
καὶ θεῶν μὴ ὀκνήσῃς διελθὼν εἰς ἐμπόριον καὶ ἀγοράσας, οὐθὲν γὰρ ἄλλο ἡμᾶς ἐπικωλύει, ἵνα μὴ ὑστερήσωμεν τῆς ἐργασίας. τὰς δὲ τιμὰς τούτων λαβὲ παρὰ Ἀπολλοφάνους. τὸ γύναιον ἐπίτοκον
vestiges … ἵνα μηθὲν ἐν τούτοις ἀγνοηθῆι … … Ἑρμίαι τῶν διαδόχων καὶ ἐπιμελητῆι, παρὰ Δρύτωνος τοῦ
ἕκαστος τῶν παρὰ σοὶ σιτοποιησάμενος πυροῦ ἀρτάβην μίαν ἐν ἑτοίμωι ἔσται αὐτοῖς ὁ ἄρτος, ἵνα δὲ καὶ κριθὴ ὑπάρξηι ἐπιμε … … ηγησαιἐμμέτρως αἴτησαιἐμμε … … τησαι ἔρρωσο ἔτους
μή (mē) is a Greek negative particle used to express subjective negation, often in conditional or hypothetical contexts. It contrasts with οὐ (ou), which indicates absolute denial. μή can function as an adverb meaning 'not' or as a conjunction meaning 'lest.' It appears in various grammatical constructions, including prohibitions and deliberative questions, and is referenced in verses like Matthew 5:29 and John 3:18.
μή,
subjective negative particle,
used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic., μή the other moods, incl, ptcp. [In LXX for אֵין, אַיִן, אַל.]
As a neg. adv., not;
with ref. to thought or opinion: Jo 3:18, Tit 1:11, II Pe 1:9.
μή, Sept. for Ox, |X, PN, ἃ particle of negation, which differs from οὐ (which is always an adverb) in that ov denies the thing itself (orto speak technically, denies simply, absolutely, categorically, directly, objectively). but μή denies the thought of the thing, or the thing according to the judgment, opinion, will, purpose, preference, of some one (hence, as we say technically, indirectly, hypothetically, subjectively). This distinction holds also of the compounds οὐδείς, μηδείς, οὐκέτι, μηκέτι, ete. But pris either an ad verb of negation, not (Lat. non, ne); or aconjunction, that... not, lest, (Lat. ne); or an interrogative particle, (Lat. num) [i. e. (generally) implying aneg. ans.; in indir. quest. whether nol (suggesting apprehension) ]. Cf. Herm. ad Vig. § 267 p- 802 sqq-; Matthiae § 608; Bitm. Gram. § 148 (cf. Alex. Bttm. N. T. Gr. p. 344 (296) sqq.); Kiihner ii. §§ 512 sq. p.…
Read the full entry →μή Grenf II. 384 (mid. 1.8.6.) καλῶς οὖ]ν ποιήσις μὴ ἀμελήσ[α]ς α[. . ἀγο]ράσαι. .. , P Oxy I. 3815 (a.p. 49--50) (= Selections, p. 53) τοῦ δὲ Σύρου μὴ βουλομένου ἐνμεῖναι τοῖς κεκριμένοις, “45 Syrus does not wish to abide by what has been decided,” 2d. II. 2755 (A.D. 66) (= Selections, p. 58) ἔγραψα ὑπὲρ αὐτοῦ μὴ ἰδότος γράμματα, “1 wrote for him seeing that he was unlettered,” BGU I. 22° (a.p. 114) (= Selections, p. 74) TappovOios . . . τὸ παρὸν μὴ ἔχουσα κύριον, ‘ Tarmuthis at present without a guardian,’ and P Grenf II. 779 (iii/iv A.D.) (= Sedections, p. 120) θαυμάζω πάνυ [ὅτι] ἀλόγως ἀπέστητε μὴ ἄραντες [τὸ σ]ῶμα τοῦ ἀδελφοῦ ὑμῶν, “1 wonder exceedingly that you went off so unreasonably, without taking the body of your brother”; cf. P Tor 1. 1¥8-4 (νον 116) εἰ δὲ kal τις θείηι τὸ μὴ ὄν (cf. 1 Cor 1°8)—acc. and inf. follow, P Ryl II. 144°? (Α.Ὁ. 38) ἐπαγαγεῖν αἰτίας τοῦ μὴ ὄντος, ‘‘…
Read the full entry →μή (mē) — not.
μή,
Elean μά [ᾱ] [Refs 6th c.BC+]. (Cf. Sanskrit mā´, Armenian mi [from I.-[Refs 5th c.BC+] mē´], negative used in prohibitions):—not, the negative of the will and thought, as οὐ of fact and statement; μή rejects, οὐ denies; μή is relative, οὐ absolute; μή subjective, οὐ objective. (A few examples of μηδέ and μηδείς have been included.)
__A in INDEPENDENT sentences, used in expressions of will or wish, command, entreaty, warning,
__A.1 with present imperative, 2 person, μή μ᾽ ἐρέθιζε [Refs 8th c.BC+]: rarely with aorist imperative, μὴ.. ἔνθεο τιμῇ [Refs 8th c.BC+]; in Attic dialect, μὴ ψεῦσον, ὦ Ζεῦ, τῆς.. ἐλπίδος [Refs 8th c.BC+]perfect imperative [Refs 8th c.BC+] person when perfect = present, μὴ κεκράγετε [Refs 5th c.BC+]
μή
me
a primary particle of qualified negation (whereas 3756 expresses an
absolute denial); (adverb) not, (conjunction) lest; also (as an
interrogative implying a negative answer (whereas 3756 expects an
affirmative one)) whether:--any but (that), X forbear, + God forbid, +
lack, lest, neither, never, no (X wise in), none, nor, (can-)not,
nothing, that not, un(-taken), without. Often used in compounds in
substantially the same relations. See also 3362, 3363, 3364, 3372,
3373, 3375, 3378.
see GREEK for 3756
see GREEK for 3362
see GREEK for 3363
see GREEK for 3364
see GREEK for 3372
see GREEK for 3373
see GREEK for 3375
see GREEK for 3378
μή
Neg.prt.
not, lest
μή mē 1x
a negative particle, can function as a conj, not, for the particulars of its usage, especially as distinguished from that of οὐ, consult a grammar; as a conj., lest, that not, Mt. 5:29, 30; 18:10; 24:6; Mk. 13:36; μή, or μήτι, or μήποτε, when prefixed to an interrogative clause, it expresses an intimation either of the reality of the matters respecting which the question is asked, Mt. 12:23; or the contrary, Jn. 4:12
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,085 occurrences in the New Testament, rendered 23 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 1,060 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
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Counted over the 1,321 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.
τυφόω means to wrap in smoke, used metaphorically to describe being puffed up with pride or conceit. It appears in the New Testament primarily in the Pastoral Epistles, specifically in 1 Timothy and 2 Timothy, where it conveys a sense of arrogance or delusion. The perfect passive form τετύφωμαι indicates a state of being affected by this pride.
τυφόω, -@: Pass., pf. τετύφωμαι ; 1 aor. ptep. τυφωθείς ; (τύφος, smoke; pride); prop. to raise a smoke, to wrap in a mist; used only metaph. 1. to make proud, puff up with pride, render insolent; pass. to be puffed up with haughtiness or pride, 1 Tim. iii. 6 (Strab., Joseph., Diog. Laért., al.). 2. to blind with pride or conceit, to render foolish or stupid: 1 Tim. vi. 4; pf. ptep. beclouded, besotted, 2 Tim. iii. 4, (Dem., Aristot., Polyb., Plut., al.).
τυφόω, metaphorically ‘‘am puffed up,” ‘‘am haughty,” is confined in the NT to the Pastoral Epp. (1 Tim 3°, aZ). For the subst. todos=‘‘ conceit,” “vanity,” cf. Οἷς, ad Att. xiii. 29. 2 (cited 5.7. τροποφορέω), Vett. Val. p. 150 ἵνα μὴ δόξω διὰ τῦφον ταῦτα ποιεῖν, and for the adj. τυφώδης, see 26. pp. 25, 124, and cf. Durham Afenander, Pp. 97.
τυφόω (tuphoō) — be conceited.
τῡφόω,
(τῦφος) delude, rare in active, ἐτύφωσ᾽ ἐκ δ᾽ ἔλετο φρένας [Refs 7th c.BC+] —but mostly in perfect passive τετύφωμαι (aorist passive τυφωθείς [Refs 2nd c.AD+], to be crazy, demented, ὦ τετυφωμένε σύ [NT+5th c.BC+]: with dative modi, τετυφωμένος τοσαύταις εὐτυχίαις demented, rendered vain, [Refs 1st c.BC+]; ἐπὶ πλούτοις τε καὶ ἀρχαῖς filled with insane arrogance, [Refs 1st c.AD+] explanation τετύφωμαι by ἐμβεβρόντημαι.
II. τυφῶσαι· πνῖξαι, ἀπολέσαι, [Refs 5th c.AD+]
τυφόω
tuphoo
from a derivative of 5188; to envelop with smoke, i.e. (figuratively)
to inflate with self-conceit:--high-minded, be lifted up with pride,
be proud.
see GREEK for 5188
τυφόω
v.
I puff up, make haughty
τυφόω typhoō 3x
to besmoke; met. to possess with the fumes of conceit; pass. to be demented with conceit, puffed up, 1 Tim. 3:6; 6:4; 2 Tim. 3:4; 1 Tim. 6:4*
τυφόω τυ_φόω, φυτ. -ώσω τῦφος to wrap in smoke; metaph. in perf. pass. τετύφωμαι, to be in the clouds, to be crazed, demented, Plat., Dem.
Verb-APP-NSM — Verb · aorist · passive · participle · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
V-APP-NSM Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Participle Case: Nominative Number: Singular Gender: Masculine
3 occurrences in the New Testament, rendered 3 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
πολλάκις δέ τις τῶν μέσας ἐπιστήμας ὑφηγουμένων γνωρίμου τυχὼν εὐφυοῦς ηὔχησεν ἐπὶ τῇ διδασκαλίᾳ μόνος ὑπολαβὼν τῷ φοιτητῇ γεγονέναι τῆς εὐμαθίας αἴτιος, καὶ μετεωρίσας καὶ φυσήσας ἑαυτὸν ὑψαυχενεῖ καὶ τὰς ὀφρῦς εὖ μάλα ἀνασπάσας τετύφωται καὶ παρὰ…
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 κρίμα (krima) is derived from κρίνω (krino) and primarily means 'judgment' or 'decision.' It encompasses various contexts, including legal decisions, condemnations, and God's judgment, appearing in several New Testament verses such as Matthew 7:2 and Romans 2:2. Some lexicons note its use in a forensic sense, while others emphasize its theological implications.
κρίμα (Bl., § 27, 2), -τος, τό
(< κρίνω),
[in LXX chiefly for מִשְׁפָּט;]
the issue of a judicial process, hence,
κρίμα [ἃ TWH] or κρῖμα [L Tr (more commonly) ] (on the accent οἵ. W. p. 50; Lipsius, Grammat. Untersuch. p. 40 sq. [who gives the preference to κρίμα, as do Bttm. 73 (64); Cobet (N. T. ad fid. ete. p. 49 sq.); Fritzsche (Rom. vol. i. 96,107); al.; “videtur ζ antiquitati Graecae, i Alexandrinae aetati placuisse,” ΤᾺ Proleg. to Sept.ed. 4 p. xxx.; on the accent in extant codd. see Tif. Proleg. p.101; ef. esp. Lobeck, Paralip. p. 418]),-ros, τό, (fr. κρίνω, 4. ν.; a8 κλίμα fr. κλίνω), [ Aeschyl. down], Sept. very often for yaw; 1. adecree: plur., rod θεοῦ, Ro. xi. 33 [4]. here (with A. V.) judgments; cf. Weiss in Meyer ad loc.] (Ps. exviii. (exix.) 75). 2. judgment; i. 6. condemnation of wrong, the decision (whether severe or mild) which one passes on the faults of others: κρίματί τινι κρίνειν, Mt. vii. 2. In a forensic sense, the sentence of a judge: with a gen. of the punishment to which…
Read the full entry →κρίμα. Κρίμα (on the accent, see Proleg. p. 46) = ‘‘legal decision” is found in P Petr III. 267(iii/B.c.) το]ὺς τοπάρχ[ςους] κρίματα καθήκει εἰς τοὺς φόρους, ‘it is (not) the duty of the Toparchs to give decisions regarding the taxes” (Edd.), 76. 36 (a) verso (iii/B.C.) δεήσει συντελεῖσθαι τὰ κατὰ τὸ [κρίμα] ἐὰν δέηι κρίμα, “(the dioiketes) shall require the legal decision to be carried out, if such a decision be necessary’’ (Edd.). Cf. also the restoration in OGZS 33510 (ii/i B.c.), where αὐτ[οὶ ἐ]πιδεξάμενοι τὴν κρίσιν [is followed after an hiatus by ἐφε]να[ι τὰ κρίματα ἑαυτοῖς. From denoting ‘‘judgment,” ‘‘sentence,”’ the word came to denote the ‘‘offence ” for which one is sentenced, and hence in ΜΟΥ is frequently used = ‘‘sin,” as in the song entitled ‘‘ The Confessor,” where the penitent asks—£opoAdya pe, TA κρίματά pov para pe, “‘confess me; ask me about my sins,” and receives…
Read the full entry →κρίμα (krima) — judgment.
κρίμα, ατος, τό,
(κρίνω) decision, judgement, [NT+3rd c.BC+]; verdict on a literary work, [Refs 1st c.BC+]
2. decree, resolution, [Refs 1st c.BC+]
3. legal decision, [Refs 3rd c.BC+]; decision of arbitrators, [Refs 3rd c.BC+]; especially sentence, condemnation, [LXX+NT]
II. matter for judgement, question, [Refs 5th c.BC+].
II.2. law-suit, [LXX+NT]
III. ={κρίσις}, judging, judgement, NT.John.9.39, [NT], etc. [ῖ in A. [prev. cited] (nisi to be read κρεῖμα): ῐ in post-classical poetry; frequently written κρίμα in codices]
κρίμα
krima
from 2919; a decision (the function or the effect, for or against
("crime")):--avenge, condemned, condemnation, damnation, + go to law,
judgment.
see GREEK for 2919
κρίμα, ατος, τό
n.n.
a judgment, verdict, lawsuit
κρίμα krima 27x
judgment; a sentence, award, Mt. 7:2; a judicial sentence, Lk. 23:40; 24:20; Rom. 2:2; 5:16; an adverse sentence, Mt. 23:14; Rom. 13:2; 1 Tim. 5:12; Jas. 3:1; judgment, administration of justice, Jn. 9:39; Acts 24:25; execution of justice, 1 Pet. 4:17; a lawsuit; 1 Cor. 6:7; in NT…
Read the full entry →Noun-ASN — Noun · accusative · singular · neuteraccusative — the one it is done to — the object.
Agrees with anything else marked singular neuter.
N-ASN Part of Speech: Noun Case: Accusative Number: Singular Gender: Neuter
Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE.
For the expression, "judgment-hall," see PRETORIUM.
THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained…
→ THE GENERAL 1Ch 16:33; Job 14:17; 21:30; 31:13-15; Ps 9:7; 50:3-6; 96:13; 98:9; Ec 3:17; 11:9; 12:14; Eze 18:20-28; Da 7:9,10; Am 4:12; Mt 3:12; 7:22,23; 8:29; 10:15; 11:22; 12:36,37,41,42; 13:30,40-43,49,50; 16:27; 22:11-13; 23:14; 25:1-46; Mr 4:22; 8:38; 13:32; Lu 3:17; 10:10-14; 11:31,32; 12:2-5; 13:24-29; 19:12-26; 20:45-47;
28 occurrences in the New Testament, rendered 7 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 27 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
Counted over the 138 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.
τὰ κρίματά μου ποιήσετε, καὶ τὰ προστάγματά μου φυλάξεσθε, πορεύεσθε ἐν αὐτοῖς·
συνεξελθούσης γὰρ αὐτῷ τῆς γυναικὸς ἑτερογνώμονος ὑπαρχούσης καὶ οὐκ ἐν ὁμονοίᾳ, εἰς τοῦτο σημεῖον ἐτέθη, ὥστε γενέσθαι αὐτὴν στήλην ἁλὸς ἕως τῆς ἡμέρας ταύτης, εἰς τὸ γνωστὸν εἶναι πᾶσιν, ὅτι οἱ δίψυχοι καὶ οἱ διστάζοντες περὶ τῆς τοῦ θεοῦ δυνάμεως…
λοιπὸν αἰσχυνθῶμεν, φοβηθῶμεν τὴν μακροθυμίαν τοῦ θεοῦ, ἵνα μὴ ἡμῖν εἰς κρίμα γένηται.
τῶν ἀποδεδειγμένων ἐπισκόπων, οἷς ἂν ὁ διοικητὴς συντάσσηι ἢ δεήσει συντελεῖσθαι τὰ κατὰ τὸ κρίμα. ἐὰν δὲ ἦι κρίμα ἃ πρὸς Δημήτρίον καὶ Ἀπολλώνιον συνγέγραφα ἐπὶ Διονυσιοδώρου τοῦ ἐπιμελητεύσαντος
ι τῶι πέρυσι ἐνιαυτῶι … ἀδικεῖν αὐτοὺς καὶ εφρ … … … … ο κρίματος ὠνειδι … … παστοφόρους ὄντας καὶ παρεγ … … … οσου καὶ Κλαυδίου Ἀγριππείνου
θεοῦ Τραιανοῦ Παρθικοῦ υἱωνὸς θεοῦ Νέρουα ἔκγονος Τίτος Αἴλιος Ἁδριανὸς Ἀντωνεῖνος Σεβαστὸς Εὐσεβὴς τὸ κρίμα ἀπεφανόμην παραλημφθεῖσιν Μάρκῳ Αὐρηλίῳ Οὐήρῳ Καίσαρι καὶ Λουκίῳ Αὐρηλίῳ Κομμόδῳ υἱοῖς μου καὶ τοῖς
The Greek word ἐμπίπτω (i.e., *empipto*) means 'to fall into' and is formed from the prefix ἐν (in) and πίπτω (to fall). It covers a range of meanings, including literal falling and metaphorical senses like encountering difficulties or being overwhelmed. In the New Testament, it appears in contexts such as falling into a pit (Matthew 12:11) and incurring divine penalties (Hebrews 10:31).
ἐμ-πίπτω [see ἐν, IIL. 3]; fut. ἐμπεσοῦμαι; 2 aor. ἐνérecov; [fr. Ilom. down]; to fall into: εἰς βόθυνον, Mt. xii. 11, and Ltxt. T Tr WH in Lk. vi. 39; eis φρέαρ, Lk. xiv.5 [RG]; to fall among robbers, eis τοὺς ληστάς, Lk. x. 36, and in metaph. phrases, 1 Tim. iii. 6 sq.; vi. 9; els χεῖράς τινος, into one’s power: τοῦ θεοῦ, to incur (livine penalties, Heb. x. 31, as in 2 S. xxiv. 14; 1 Chr. xxi. 18 ;. Sir. ii. 18.
ἐμπίπτω. P Lille 1. 168 (111,8.6.) εἰς τὸν “E. λόγον ἐμπεσεῖν, ‘to be paid into the account of H.”: cf. P Tebt I. 179 (B.c. 114) ὅπως μὴ ἐπικατασχὼν αὐτὸν cis δαπάνας ἐμπέσῃς οὐκ ὀλίας, “‘so that you may not detain him and thus incur no little expense” (Edd.). In 2. 392° (B.c. 114) the verb is construed with the dat.—ép]mecdvros pov τῶι Σισόϊτι, “*T fell in with Sisois,” and in P Ryl 11. 689 (B.c. 89) it has the stronger sense of ‘‘ attack " ἐμπεσοῦσα ἐξ ἀντιλο[γ]ίας ἔϊπληξέν] με ταῖς αὐτῆς χερσὶν [πλη]γαῖς πλεί[στα]ις, “attacking me in consequence of a dispute gave me many blows with her hands” (Edd.). Cf. P Oxy 11. 24326 (A.b. 79) σὺν τ[ο]ῖς ἐμπεσουμένοις εἰς τούτοις (/. τούτους) [φ]ορτίοις πᾶσι, “together with all fixtures which may be included in them” (Edd.), and similarly 74. IIT. 49421 (A.p. 156) καὶ καταχρᾶσθαι εἰς τὸ ἴδιον x . [.] . ς τοῖς ἐμπεσουμένοις > , ἐμπορευομαι ἤτοι ἐκ…
Read the full entry →ἐμπίπτω (empiptō) — to fall into.
ἐμπίπτω,
future -πεσοῦμαι: aorist ἐνέπεσον, Epic dialect ἔμπεσον (see. below): Lyric poetry aorist ἔμπετες [Refs 5th c.BC+]:—fall in or on, with dative, τρύφος ἔμπεσε πόντῳ [Refs 8th c.BC+]; πῦρ ἔμπεσε νηυσίν fire fell upon them,[Refs 5th c.BC+]; ἐμπέσοι γέ σοι (i.e. ὁ πύργος) [Refs 5th c.BC+]
__b Geometry texts, meet, of a line meeting another, [Refs 3rd c.BC+]; to be placed, ἐὰν εἰς τὸν κύκλον εὐθεῖα ἐμπέσῃ [Refs 3rd c.BC+]
__c of a dislocated limb, fall into place, [Refs 5th c.BC+]
2. fall upon, attack, ἐν δ᾽ ἔπεσον προμάχοις [Refs 8th c.BC+]; ἐμπεσόντες having fallen on them, [Refs 5th c.BC+]: metaphorically, insult, ἄλλοισι δ᾽ ἐμπίπτων γελᾷ [Refs 5th c.BC+]…
ἐμπίπτω
empipto
from 1722 and 4098; to fall on, i.e. (literally) to be entrapped by,
or (figuratively) be overwhelmed with:--fall among (into).
see GREEK for 1722
see GREEK for 4098
ἐμπίπτω
v.
I fall in, am cast in
ἐμπίπτω empiptō 7x
to fall into, Mt. 12:11; Lk. 14:5; to encounter, Lk. 10:36; to be involved in, 1 Tim. 3:6, 7; 6:9; εἰς χεῖρας, to fall under the chastisement of, Heb. 10:31
ἐμπίπτω fut. -πεσοῦμαι aor2 ἐνέπεσον epic ἔμπεσον to fall in or upon or into, c. dat., Hom., etc.
to fall upon, attack, id. Hom.; also ἐμπ. εἰς . . , Hdt., etc.; rarely c. acc., Soph., Eur.
to light or chance upon a thing, to fall in with, τινί Hdt., etc.; more commonly ἐμπ. εἰς . . , Lat. incidere in . . , Soph., etc.
to break in, burst in or into, c. dat., id. Soph., etc.; aor2 part. ἐμπεσών violently, Hdt.
ἐμπίτνω poet. for ἐμπίπτω
to fall upon, τινί Aesch., Soph.
Verb-2AAS-3S — Verb · second aorist · active · subjunctive · third person · singularsecond aorist active subjunctive — a completed action, viewed as a whole.
V-2AAS-3S Part of Speech: Verb Tense: second Aorist Voice: Active Mood: Subjunctive Person: third Number: Singular
fol (vb.): The idea of falling is most frequently expressed in Hebrew by naphal, but also by many other words; in Greek by pipto, and its compounds. The uses of the word in Scripture are very varied. There is the literal falling by descent; the falling of the countenance in sorrow, shame, anger, etc. (Ge 4:5,6); the falling in battle (Ge 14:10; Nu 14:3, etc.); the falling into trouble, etc. (Pr 24:16,17); prostration in supplication and reverence (Ge 17:3; Nu 14:5, etc.); falling of the Spirit of Yahweh (Eze 11:5…
7 occurrences in the New Testament, rendered 6 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 7 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
Counted over the 15 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.
ἐπεὶ γὰρ πλησίον τῆς πόλεως ἐγενόμην, παρθένους ἰδὼν πολλὰς ἐπὶ τὸ φρέαρ παραγινομένας ηὐξάμην εἰς ταύτην ἐμπεσεῖν, ὃ δὴ γέγονε.
ἐκεῖνος γάρ, ζήλου ἐμπεσόντος περὶ τῆς ἱερωσύνης καὶ στασιαζουσῶν τῶν φυλῶν, ὁποία αὐτῶν εἴη τῷ ἐνδόξῳ ὀνόματι κεκοσμημένη, ἐκέλευσεν τοὺς δώδεκα φυλάρχους προσενεγκεῖν αὐτῷ ῥάβδους ἐπιγεγραμμένας ἑκάστης φυλῆς κατ̓ ὄνομα: καὶ λαβὼν αὐτὰς ἔδησεν καὶ…
φοβερὰ γάρ ἐστι καὶ λίαν τῇ ἀγριότητι αὐτῆς δαπανᾷ τοὺς ἀνθρώπους: μάλιστα δὲ ἐὰν ἐμπέσῃ εἰς αὐτὴν δοῦλος θεοῦ καὶ μὴ ᾖ συνετός, δαπανᾶται ὑπ’ αὐτῆς δεινῶς: δαπανᾷ δὲ τοὺς τοιούτους τοὺς μὴ ἔχοντας ἔνδυμα τῆς ἐπιθυμίας τῆς ἀγαθῆς, ἀλλὰ ἐμπεφυρμένους…
ἐποίησας· πάλαι ἐμοὶ τὴν αἰτίαν ἐπιρρίψεις, οἶδά σε μὴ ὄντα ἀμελῆν· ἐὰν γὰρ λάθῃς, ἐμπέσῃ εἰς τὸν ἐπὶ τιμῆς· ὁ γὰρ πυρὸς χρηστὸς ἐστίν· τὰ δʼ ἄλλα σεαυτοῦ ἐπιμέλου
ἀδελφῶν σου γυναῖκας καὶ τὰ τὲκνα καὶ τοὺς φιλοῦντας σε πάντας. ἐὰν δέ σοι ἐμπέσῃ ὀψαρίδιν σιναπηρόν, ἀγόρασον καὶ ταρίχευσον ἡμῖν ἐάν τι ποιῇς χρηστόν, περιποίησον εἰς οἶκον ἀδελφῶν.
αὐτὴν διὰ τοῦ ὀνηλάτου καὶ τὸ προσκύνημά σου ποιῶ παρὰ τῇ Ἀφροδίτῃ. ἐάν σοι ἐμπέσῃ ταρίχιον πέμψον μοι τῆς τιμῆς. οἶδα ὅτι πολλά σοι ἐπιβαρεῖ. ἔρρωσο.
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
Art-GSM — Article · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
T-GSM Part of Speech: definite arTicle Case: Genitive Number: Singular Gender: Masculine
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
20,685 occurrences in the New Testament, rendered 83 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 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
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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
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
διάβολος is derived from διαβάλλω, meaning slanderous or accusing falsely. It refers to a slanderer or the Devil, particularly in the New Testament, where it is used to denote Satan as the accuser of humanity. Key verses include Matthew 4:1 and 1 Timothy 3:11. The lexicons consistently identify it with the concept of false accusation and malevolence.
διάβολος, -ov, (διαβάλλω, q. ν.); prone to slander, slanderous, accusing falsely, (Arstph., Andoc., Plut., al.): 1 Tim. iii. 11; 2 Tim. iii. 3; Tit. ii. 3; as subst. ὁ διάβολος, a calumniator, false accuser, slanderer, [see κατηγορέω. fin.], (Xen. Ages. 11, 5; [Aristot., al.]): Sept. Esth. vii. 4; viii. 1. In the Bible and in eccl. writ. ὁ διάβολος [also διάβ. without the art.; cf. W. 124 (118); B. 89 (78)] is applied κατ᾽ ἐξοχήν to the one called in Hebr. jOwn, ὁ σατανᾶς (q. v.), viz. Satan, the prince of demons, the author of evil, persecuting good men (Jobi.; Zech. iii. 1 sqq., cf. Rev. xii. 10), estranging mankind from God and enticing them to sin, and afflicting them with diseases by means of demons who take possession of their bodies at his bidding; the malignant enemy of God and the Messiah: Mt. iv. 1, 5, [8, 11]; xiii. 39; xxv. 41; Lk. iv. 2, [3, 5 RL, 6, 13]; viii. 12; Jn.…
Read the full entry →διάβολος (diabolos) — devilish/the Devil.
διάβολ-ος, ον,
slanderous, backbiting, γραῦς [Refs 4th c.BC+]: superlative -ώτατος[Refs 5th c.BC+]; διάβολόν τι, aliquid invidiae, [Refs 5th c.BC+]
II. substantive, slanderer, [Refs 5th c.BC+]; enemy, [LXX]: hence, = Sâtân,[Refs]; the Devil, [NT]
III. adverb -λως injuriously, invidiously, [Refs 5th c.BC+]
διάβολος
diabolos
from 1225; a traducer; specially, Satan (compare 7854):--false
accuser, devil, slanderer.
see GREEK for 1225
see HEBREW for 07854
διάβολος, ον
Adj
slanderous, the Slanderer, the Devil
διάβολος diabolos 37x
slanderer, 1 Tim. 3:11; 2 Tim. 3:3; Tit. 2:3; a treacherous informer, traitor, Jn. 6:70; ὁ διάβολος, the devil
διάβολος διάβολος, ον slanderous, backbiting, Sup.; διαβολώτατος Ar.
as Subst. a slanderer, Arist.: the slanderer, the Devil, NTest.
adv. -λως, injuriously, invidiously, Thuc.
Adj-GSM — Adjective · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
A-GSM Part of Speech: Adjective Case: Genitive Number: Singular Gender: Masculine
dev'-'-l. See DEMON; SATAN.
Devil
(Gr. diabolos), a slanderer, the arch-enemy of man’s spiritual interest (Job 1:6; Rev. 2:10; Zech. 3:1). He is called also “the accuser of the brethen” (Rev. 12:10).
In Lev. 17:7 the word “devil” is the translation of the Hebrew sair, meaning a “goat” or “satyr” (Isa. 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen.
In Deut. 32:17 and Ps. 106:37 it is the translation of Hebrew shed, meaning…
(slanderer). The name describes Satan as slandering God to man and man to God. The former work is of course, a part of his great work of temptation to evil and is not only exemplified but illustrated as to its general nature and tendency by the narrative of Gen. 3. The other work, the slandering or accusing men before God, is the imputation of selfish motives, (Job 1:9,10) and its refutation is placed in the self-sacrifice of those "who loved not their own lives unto death." [SATAN; DEMON]
A fallen angel; and particularly the chief of them, the devil, or Satan. He is the great principle of evil in the world; and it is his grand object to counteract the good that God desires to do. He exerts himself, especially with his angels, to draw away the souls of men from embracing salvation through Jesus Christ.
His name signifies the calumniator, or false accuser; as the Hebrew Satan means the adversary. But the Scriptures give him various other appellations descriptive of his character. He is called, "The prince of this world," Joh 12:31; "The prince of the power of the air," Eph 2:2; "The god of this world," 2Co 4:4; "The dragon, that old serpent, the devil," Re 20:2…
38 occurrences in the New Testament, rendered 3 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 37 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
Counted over the 15 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 αὐτὸς πανθαμαρτωλὸς ὢν καὶ μήπω φυγὼν τὸν πειρασμόν, ἀλλ̓ ἔτι ὢν ἐν μέσοις τοῖς ὀργάνοις τοῦ διαβόλου σπουδάζω τὴν δικαιοσύνην διώκειν, ὅπως ἰσχύσω κἂν ἐγγὺς αὐτῆς γενέσθαι, φοβούμενος τὴν κρίσιν τὴν μέλλουσαν.
τοῖς οὖν κληθεῖσι πρὸ τούτων τῶν ἡμερῶν ἔθηκεν ὁ κύριος μετάνοιαν: καρδιογνώστης γὰρ ὢν ὁ κύριος καὶ πάντα προγινώσκων ἔγνω τὴν ἀσθένειαν τῶν ἀνθρώπων καὶ τὴν πολυπλοκίαν τοῦ διαβόλου, ὅτι ποιήσει τι κακὸν τοῖς δούλοις τοῦ θεοῦ καὶ πονηρεύσεται εἰς…
ἀδελφοὶ αὐτῶν εὑρεθῶμεν τῇ ἐπιεικείᾳ: μιμηταὶ δὲ τοῦ κυρίου σπουδάζωμεν εἶναι, τίς πλέον ἀδικηθῇ, τίς ἀποστερηθῇ, τίς ἀθετηθῇ: ἵνα μὴ τοῦ διαβόλου βοτάνη τις εὑρεθῇ ἐν ὑμῖν, ἀλλ̓ ἐν πάσῃ ἁγνείᾳ καὶ σωφροσύνῃ μένητε ἐν Ἰησοῦ Χριστῷ σαρκικῶς καὶ…
οἶδα μὲν ἀεὶ ὅτι διὰ τῶν ἁγίων σου εὐχῶν σωθήσομαι ἀπὸ παντὸς πειρατηρίου τοῦ διαβόλου καὶ ἀπὸ πάσης ἐπιβουλίας ἀνθρώπων, καὶ νῦν παρακαλῶ ὅπως μνημονεύσῃς μου ἐν ταῖς ἁγίαις
θην μάλα εὐχαριστήσας τῷ πανελεήμονι θεῷ ἐ … εργι πάντοτε τὸν διάβολον. τὴν εὐλογίαν, ἣν ἀπέστειλεν ἡ σὴ ἁγιότης διὰ τῶν σῶν παίδων, τὰ τῆς πανηγυρήσεως,
πρεσβείας τῶν ὁσίων ὑμῶν εὐχῶν ὅπως ῥυσθῶ παρὰ τοῦ Κρείττονος … πατ … τοῦ διαβόλου … ε μεῖζον πάντων προσκυνῶ καὶ ἀσπάζομαι ἐκθύμως τὴν ὑμετέραν πατρικὴν διάθεσιν μετὰ τῶν