1 Timothy 5:15 — Word Study
N1904ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
BSAAlreadyēdē forgar [as a reason, to explain] sometis [certain ones, a few] have turned asideektrepō▸ [at this point in time, to wander away, stray] afteropisō [after, behind] <the>ho Satan.Satanas [the adversary, accuser]
| Greek | English | Parsing |
|---|---|---|
| ἤδη | Already | Adverb |
| γάρ | for | Conjunction |
| τινες | some | Indefinite pronoun, nominative, plural |
| ἐξετράπησαν | have turned aside | Verb, second aorist, passive |
| ὀπίσω | after | Adverb |
| τοῦ | <the> | Article, genitive, singular |
| σατανᾶ. | Satan. | Noun, genitive, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For some have already turned aside to follow Satan. |
| KJV | For some are already turned aside after Satan. |
| ASV | for already some are turned aside after Satan. |
| YLT | for already certain did turn aside after the Adversary. |
| WEB | For already some have turned away after Satan. |
| BBE | For even now some are turned away to Satan. |
Where they part company is ἤδη — see How Translations Differ.
The sentence has a main clause followed by a prepositional phrase that clarifies the direction of the turning aside.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectτὶς
verbἐκτρέπω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
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 5:15
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 — Instructions Regarding Widowsgenerated
1 Timothy 5:15 addresses the issue of younger widows who may stray from their faith. Paul advises Timothy on the importance of guiding these women in their faith and warns against the dangers of turning away from God. This verse highlights the real concern for the church regarding those who might follow false paths, such as following Satan, emphasizing the need for vigilance in the community of believers.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Philippians 3:18–19 | For as I have often told you before, and now say again even with tears: Many live as enemies of the cross of Christ. |
| 2 | 2 Timothy 1:15 | You know that everyone in the Province of Asia has deserted me, including Phygelus and Hermogenes. |
| 3 | 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. |
| 4 | 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. |
| 5 | 2 Peter 2:2–20 | Many will follow in their depravity, and because of them the way of truth will be defamed. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — ἤδη, ēdēgenerated
The Greek word ἤδη (i.e., *ēdē*) is an adverb meaning 'now' or 'already.' It indicates that something has happened or is happening at the present time. It is often used to express immediacy, as seen in passages like Matthew 3:10 and Romans 1:10.
In this verse, it underscores that the turning aside has already occurred, highlighting the urgency of the situation. This word conveys a sense of current reality, emphasizing that the issue is not just potential but already in effect.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as: 'For some have already turned aside to follow Satan.' The KJV and ASV use similar wording, maintaining the emphasis on the action being completed.
The Young's Literal Translation uniquely phrases it as 'for already certain did turn aside after the Adversary,' while the Bible in Basic English opts for 'For even now some are turned away to Satan,' emphasizing the immediacy of the situation.
Sentence Structuregenerated
The main verb of the verse is ἐξετράπησαν, have turned aside, which governs the subject τινες, some. The adverb ἤδη, already, modifies the verb, indicating the timing of the action.
The structure is straightforward, with a subject-verb relationship that clearly communicates the action and its urgency. The adverbial phrase adds emphasis to the immediacy of the turning away.
Septuagint Backgroundgenerated
In the Septuagint, the word ἤδη (ēdē), meaning 'already', appears in 12 verses and is used to translate the Hebrew word עַתָּ֫ה (attah), which conveys a sense of time, particularly 'now'. This choice emphasizes the immediacy of the situation described in 1 Timothy 5:15, indicating that the turning aside has already occurred.
The term τινες (tis), meaning 'some', is found in 121 verses in the LXX and corresponds to the Hebrew אִישׁ (ish), which typically means 'man'. This choice reflects a generalization, indicating that not just any individuals, but a certain group among them has turned aside.
In plain words — the whole versegenerated
1 Timothy 5:15 warns that some younger widows have already turned away from their faith to follow Satan. Paul is advising Timothy to be careful about these women and their influence in the church, highlighting the importance of staying true to one's beliefs.
Frequently Asked Questionsgenerated
To turn aside to follow Satan means to stray from the truth and embrace false teachings or influences that lead one away from God.
Paul addresses younger widows because they may be more susceptible to distractions and temptations, particularly in the context of their roles in the church.
The church can provide support, guidance, and teaching to help those who have strayed to return to their faith and avoid following false paths.
Signs of turning aside may include a change in behavior, a lack of interest in spiritual matters, or engagement with teachings that contradict the faith.
Reflection Questionsgenerated
- What are some ways I can support those who may be straying from their faith?
- How can I personally guard against turning aside from the truth?
- What role does the church play in helping individuals stay committed to their faith?
- In what ways can I encourage younger believers to remain steadfast in their walk with God?
The early church on this verse — how the Fathers read it
John Chrysostom comments on this verse, addressing the behavior of certain widows and the implications of turning aside from faith.
"For some are already turned aside after Satan." Such widows as these then he would have refused, not meaning that there should be no younger widows, but that there should be no adulteresses, that none should be idle, busy-bodies,Early Church Fathers on 1 Timothy 5 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 5:15 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor some are already turned aside after Satan. Meaning some of those younger widows, whom the apostle knew, and had observed to have departed from the faith they first professed, and turned their
Read John Gill on 1 Timothy 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor some are already turned aside after Satan. For - For in some this result has already ensued: 'some (widows) are already turned asides from Christ, the spouse (2 Timothy 4:4), after Satan,' the
Read Robert Jamieson on 1 Timothy 5 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleVer. 15,16. We have scandals enough already, we had need take as good heed as we can that we have no more; some young women already are apostatized (and, possibly, for the sake or by the occasion of such marriages) to Judaism or paganism; or, it may be, to a loose and lewd course of life, not suiting the profession of Christianity. If any man or woman that believeth have widows; if any men or women that are Christians have any widows that are nearly related to them, if themselves be able, let them relieve them, and let not the church be charged; and not turn off that natural duty which they owe to their parents, or near relations, to relieve them, to the church, which hath others enough to…
Read Matthew Poole on 1 Timothy 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments15 For some are already turned aside after Satan. Ver. 15. Turned aside after Satan] Revolted from Christian religion, going out of God’ s blessing into the world’ s warm sun. These could not choose unto themselves a worse condition.
Read John Trapp on 1 Timothy 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(15) For some are already turned aside.—It was the backsliding of these “nameless” ones, probably, which had been the immediate occasion of these directions to Timothy. Although these unhappy sisters had worked such great mischief to the cause of Christ, still St. Paul, with his tender grace and love, forbore to mention any by name. They had undertaken a task too severe for them to carry out, and had miserably failed. He spares these poor erring sisters, but directs the chief pastor of the Church at Ephesus, how to guard against such fatal results for the future. After Satan.—They had swerved from the narrow, thorny road of self-denial which they had chosen for themselves, and perhaps…
Read Charles John Ellicott on 1 Timothy 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 15. For some are already turned aside] Some of these young widows, for he appears to be still treating of them, are turned aside to idolatry, to follow Satan instead of Christ. Slight deviations, in the first instance, from a right line, may lead at last to an infinite distance from Christ.
Read AdamClarke on 1 Timothy 5 →CambridgeThe Cambridge Bible for Schools and Colleges15. some are … turned aside] Some of the younger widows who had been placed upon the roll had thus been led astray; St Paul was not merely theorising in 1 Timothy 5:11-13. The aorist here is rightly rendered ‘are turned’ according to the account given in 1 Timothy 5:10.
Read Cambridge on 1 Timothy 5 →Albert Barnes1798–1870Barnes' Notes on the BibleFor some are already turned aside after Satan - That is, some young widows. The meaning is, that in the respects above mentioned 1 Timothy 5:13, they had followed the great Tempter, rather than the Lord Jesus.
Read Albert Barnes on 1 Timothy 5 →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
For some have already turned aside to follow Satan.
For already some have turned away after Satan.
For some have already turned aside to follow Satan.
For some have already wandered away to follow Satan.
Tyndale line
For some are already turned aside after Satan.
for already some are turned aside after Satan.
for already some are turned aside after Satan.
For some are already turned aside after Satan.
For certaine are alreadie turned backe after Satan.
Strictly literal
For already some have turned aside after Satan.
for already certain did turn aside after the Adversary.
for some already turned aside after Satan.
For some have already turned aside after Satan.
From the Latin
For some are already turned aside after Satan.
Simplified
However, some have already gone the way of Satan.
For even now some are turned away to Satan.
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.
Jam enim quædam conversæ sunt retro Satanam.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܥܠ ܕܗܫܐ ܓܝܪ ܫܪܝܘ ܐܢܫ ܐܢܫ ܠܡܣܛܐ ܒܬܪ ܣܛܢܐ
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.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
The standard critical text of the New Testament.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
The previous edition, still widely cited.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
The Society of Biblical Literature edition, freely licensed.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
The edition that turned scholarship toward the earliest manuscripts.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
An independent critical text built from the oldest witnesses then known.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
A recent critical edition following documentary evidence closely.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
The reading of the majority of surviving manuscripts.
ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ σατανᾶ.
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 5:15
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.
The Greek word ἤδη (i.e., *ēdē*) is an adverb meaning 'now' or 'already.' It is used in the New Testament to indicate a present time or state, as seen in verses like Matthew 3:10 and Romans 1:10. The word can also imply immediacy or logical proximity, with variations such as 'νῦν... ἤδη' (now already) and 'ἤδη ποτέ' (now at length).
ἤδη, adv., [fr. Hom. down; on deriv. see Vanitek p. 745; Peile p. 395], in the N. T. everywh. of time, now, already, (Lat. jam): Mt. iii. 10; v. 28; xiv.15; Mk. iv. 37; ΧΙ. 11; Lk. vii. 6; xii. 49; [xxiv. 29 T WH Trtxt., L Tr mrg. br.]; Jn. iv. 35 (36), 51; xix. 28 (that all things were now finished and that nothing further remained for him to do or to suffer); Acts xxvii. 9; Ro. xiii. 11 (that it is already time to wake up and indulge no longer in sleep); 1 Co. iv. 8, and often; νῦν... ἤδη, now already (Lat. jam nunc): 1 Jn. iv. 3; ἤδη ποτέ, now at last, at length now: with fut. Ro. i. 10; [with aor. Phil. iv. 10. Syn. see ἄρτι, fin.]
ἤδη. For the idea of ‘logical proximity and immediateness ”’ (cf. Baumlein Griech. Partikeln, p. 138 ff.) which underlies this word and is perhaps to be seen in 1 Cor 67 (cf. Ellicott ad /.), we may cite the common use of the adverb in magical incantations, e.g. P Par 574128 (iii/A.p.) (= Selectzons, p. 114) ἔξελθε, δαῖμον, .. . καὶ ἀπόστηθι ἀπὸ τοῦ S(c)i(va) ἄρτι ἄρτι ἤδη, P Lond 121978 (iii/A.p.) (ΞΞ 1. p. 96) ἐν [τ]ῇ ἄρτι ὥρᾳ ἤδη ἤδη ταχὺ ταχύ: see also Deissmann ZS, p. 289, Archiv i. p. 426. Other examples of the word are P Fay 109! (early i/A.D.) τοὺς τρεῖς στατῆρες (/. -ας) ods εἴρηκέ σοι Σέλευκος δῶναί por ἤδη δὸς Κλέωνι, ‘the three staters which S. told you to give me, now give to C.,” P Ryl II. 7748 (a.p. 192) κα[ὶ] ὀφείλει στεφῆναι, ἤδη yap ἡ ἀρχὴ ἀδιάπτωτός ἐστιν τῇ πόλί(ει), ‘and he ought to be crowned, for the office is now secured to the city” (Edd.). For ἤδη οὖν see P…
Read the full entry →ἤδη (ēdē) — already.
ἤδη,
adverb:
1. already, by this time, νὺξ ἤ. τελέθει 'tis already night, [Refs 8th c.BC+]: with numerals, ἤ. γὰρ τρίτον ἔτος [Refs 8th c.BC+]; ἦν δ᾽ ἦμαρ ἤ. δεύτερον[Refs]
2. forthwith, immediately, φρονέω δὲ διακρινθήμεναι ἤ. Ἁργείους καὶ Τρῶας [Refs 8th c.BC+]; στείχοις ἂν ἤ. [Refs 5th c.BC+]; ἤδη.. στέλλεσθ; [Refs]; μετὰ τοῦτ᾽ ἤ. [Refs 5th c.BC+]; ἤ. ποτέ now at length, Mitteis [Refs 2nd c.AD+]; on the verso of a letter, urgent, immediate, PCair. Zen.154 [Refs 3rd c.BC+]; ἤ. ἤ. ταχὺ ταχύ [Refs]
3. opposed to to the future or past, actually, now, οὐκ ὄναρ, ἀλλ᾽ ὕπαρ ἤ. [Refs 8th c.BC+]; οἱ μὲν τάχ᾽, οἱ δ᾽ ἐσαῦθις, οἱ δ᾽ ἤ. [Refs 5th c.BC+]; οὐ τάχ᾽, ἀλλ᾽ ἤ. [Refs 5th c.BC+]; ἡ ἤ. χάρις present…
ἤδη
ede
apparently from 2228 (or possibly 2229) and 1211; even now:--already,
(even) now (already), by this time.
see GREEK for 2228
see GREEK for 2229
see GREEK for 1211
ἤδη
Adv
now, already
ἤδη ēdē 62x
before now, now, already, Mt. 3:10; 5:28; ἤδη ποτέ, at length, Rom. 1:10; Phil. 4:10
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
61 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 60 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 12 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.
εἰ δέ τις ἐθελήσειε γυμνοτέροις χρήσασθαι τοῖς ὀνόμασιν, οὐδὲν ἂν ἕτερον εἴποι τὸν νοητὸν κόσμον εἶναι ἢ θεοῦ λόγον ἤδη κοσμοποιοῦντος·
ἤδη μὲν οὖν καὶ πρότερον διενοήθην, ὅτε τὸν πόλεμον συνέγραφον, δηλῶσαι τίνες ὄντες ἐξ ἀρχῆς Ἰουδαῖοι καὶ τίσι χρησάμενοι τύχαις ὑφʼ οἵῳ τε παιδευθέντες νομοθέτῃ τὰ πρὸς εὐσέβειαν καὶ τὴν ἄλλην ἄσκησιν ἀρετῆς πόσους τε πολέμους ἐν μακροῖς…
ἡμῶν μέν: ἀλλ̓ ἐκεῖνοι οὕτως εἰς τέλος ἀπώλεσαν αὐτὴν λαβόντος ἤδη τοῦ Μωϋσέως.
πρὸς αὐτοὺς περὶ τιμῆς … … σοι πλῆθός τι εἰς ρν δέλφακας διὰ τὸ ἤδη ἐκ … ναι ἕως λ τοῦ Παχώνς· καὶ ἀπόστειλον πε … … ων ἐν
τοῦ παλαιοῦ, ὄξους α, εἰ δὲ μὴ ὑπάρχει τοῦ παλαιοῦ, τοῦ νέου, εἰ ἔστιν ἤδη χρηστόν. ἔρρωσο. ἔτους γ, Μεσορὴ ζ.
μικρᾶι ἀπὸ τῶν ἐν τῶι ἐν Πτολεμαίδι ὑπαίθρωι. πολλὰς χρείας μισθοφόρων ἱππέων παρεσχημένων ἡμῶν ἤδη πολλάκις κατὰ τὸν πόλεμον καὶ κινδύνους μεγάλους … ἐνηνοχότων ἐν τοῖς μάλιστʼ ἀναγκαιοτάτοις καιροῖς
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 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 1,038 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
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
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-NPF — Indefinite pronoun · nominative · plural · femininenominative — the one doing it — the subject.
Agrees with anything else marked plural feminine.
X-NPF Part of Speech: indefinite pronoun Case: Nominative Number: Plural Gender: Feminine
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
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.
The Greek word ὀπίσω (transliterated as opiso) primarily functions as an adverb of place and time, meaning 'behind' or 'after.' It appears in various contexts in the New Testament, such as in Matthew 24:18 and Philippians 3:13, where it refers to things that are behind or following. The lexicons note its usage as a preposition with the genitive case, indicating direction or following someone.
ὀπίσω, ([perh.] fr. ἡ ὄπις ; and this fr. ἔπω, ἕπομαι, to follow [but ef. Vaniéek p. 530]), adv. of place and time, fr. Hom. down; Sept. for 7s, ins and esp. for "ὙΠ (at the) back, behind, after; 1. adverbially of place: €orava, Lk. vii. 38; ἐπιστρέψαι ὀπίσω, back, Mt. xxiv. 18 (ὑποστρέφειν ὀπίσω, Joseph. antt. 6, 1, 3); τὰ ὀπίσω, the things that are behind, Phil. iii. 13 (14); εἰς Ta ὀπίσω ἀπέρχεσθαι, to go backward, Vulg. abire retrorsum, Jn. xviii. 6 ; to return home, of those who grow recreant to Christ’s teaching and cease to follow him, Jn. vi. 66; στρέφεσθαι, to turn one’s self back, Jn. xx. 14; ἐπιστρέφειν, to return back to places left, Mk. xiii. 16; Lk. xvil. 31; ὑποστρέψαι εἰς τὰ ὀπίσω, trop., of those who return to the manner of thinking and living already abandoned, 2 Pet. ii. 21 Lchm.; βλέπειν (Vulg. [aspicere or] respicere retro [ A. V. to look back]), Lk. ix. 62. 2. By a…
Read the full entry →ὀπίσω. For ὄπισθεν (Rev 5!—like Juvenal’s ‘“‘scriptus et zz tergo necdum finitus Orestes’’: i. 6), cf. P Tebt I. 58 γεείοβτ (B.C. 111) τἀπίλοιπα ὀπείσωι, ‘continued on the back,” and similarly 26. 178 (late ii/B.c.). For another form of ‘‘ P.T.O.’’ we may cite P Rev L*1-18 (p.c. 259-8) ἔξω Spa. See also Meyer Osty 617° (iii/B.C.) ὀπίσω, ‘ turn over,’ at the end of an account, though as a matter of fact nothing is written on the reverse side of the sheet, and BGU III. 1oo2?* (B.c. 55), where, at the end of a contract, we ἢπα --ἐπεγράφησαν ἐκ τῶν ὀπίσω paptipwiy> (/. ἐκ τοῦ ὀπίσω μάρτυρες), with reference to the names of the sixteen witnesses on the back. The superlative ὀπιστωτάτη occurs in Preisigke 4308° (iii/B.c.?), unfortunately with lacunae before and after. On the Hebraistic influence in such a phrase as ζητεῖν ὀπίσω τινός (Job 39%) see Thackeray Gr. i. p. 47, and on the survival…
Read the full entry →ὀπίσω (opisō) — after.
ὀπίσω [ῐ],
Epic dialect ὀπίσσω, the former rare in [Refs 8th c.BC+]; Aeolic dialect ὐπίσσω [Refs 7th c.BC+]:— adverb:
I. of Place, backwards, opposed to to πρόσω, [Refs 8th c.BC+]; to προπρηνές,[Refs 8th c.BC+] contraction τοὐπίσω, τὸ ὀ. φεύγειν [Refs 5th c.BC+]; τὰ ὀ. the hinder parts, [LXX+1st c.BC+] on the back (of the papyrus), [Refs 1st c.BC+]; τἀπίλοιπα ὀ. [Refs 2nd c.BC+]
I.2. back, back again, of movement, ἀπήνυσαν οἴκαδ᾽ ὀπίσσω [Refs 8th c.BC+]; ἐν τῇ ὀ. κομιδῇ on his way back, [Refs]
I.3. back again, again, of action that reverses an action or occurrence, ἀνακτᾶσθαι ὀ. τὴν τυραννίδα [Refs]; σφραγίζεις λύεις τ᾽ ὀπίσω [Refs 5th c.BC+]
ὀπίσω
opiso
from the same as 3693 with enclitic of direction; to the back, i.e.
aback (as adverb or preposition of time or place; or as noun):--after,
back(-ward), (+ get) behind, + follow.
see GREEK for 3693
ὀπίσω
Adv
behind, after
ὀπίσω ὄπις of Place, backwards, opp. to πρόσω, Il.:—in Prose also τὸ ὀπίσω, contr. τοὐπίσω, Hdt., attic
back, back again, i. e. by the same way as one came, Od., Hdt.
again, ἀνακτᾶσθαι ὀπ. Hdt., etc.
c. gen., δεῦτε ὀπ. μου come after me, follow me, NTest.
of Time, hereafter, since the future is unseen or behind us, whereas the past is known and before our eyes, Hom.; ἅμα πρόσσω καὶ ὀπ. λεύσσει Il.; οὔτ᾽ ἐνθάδ᾽ ὁρῶν οὔτ᾽ ὀπίσω neither present nor future, Soph.
ἐν τοῖσι ὀπίσω λόγοις in the following books, Hdt.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
37 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 35 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 119 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.
„Δὰν κρινεῖ τὸν ἑαυτοῦ λαόν, ὡσεὶ καὶ μία φυλὴ Ἰσραήλ, καὶ γενέσθω Δὰν ὄφις ἐφ’ ὁδοῦ, ἐγκαθήμενος ἐπὶ τρίβου, δάκνων πτέρναν ἵππου, καὶ πεσεῖται ὁ ἱππεὺς εἰς τὰ ὀπίσω, τὴν σωτηρίαν περιμένων κυρίου“ (Gen.
ὅτι λιμοῦ τὴν Χαναναίαν καταλαβόντος εἰς Αἴγυπτον ἀπῆρε καὶ διατρίψας ἐν αὐτῇ τινα χρόνον ὑπέστρεψεν ὀπίσω.
σὺ δὲ ἐμίσησας παιδείαν καὶ ἐξέβαλες τοὺς λόγους μου εἰς τὰ ὀπίσω.
πέπρακά σοι κατὰ τοῦτο τὸ χειρόγραφον καμήλους τελείους ἄρρενας δύο λευκοὺς κεχαραγμένους ἐπὶ τοῦ ὀπίσω δεξιοῦ μηροῦ τα καὶ ἀπέχω τὴν συνπεφωνημένην τιμὴν … … ἀργυρίου δραχμὰς
ειακολ … … … σαιπροκα … ητων … … Ἀντωνίου … ε … ὀπίσω αὐτοῦ … θομαι τύχης τῆς … τῆς αὐτῆς λεγεῶνος … … ος μετὰ σιτίου
δραχμῶν ιβ δραχμαὶ ρνϛ γίνονται δραχμαὶ Γωλϛ … … Γφξθ λόγος τῷ Μεσορὴ μηνὶ ὀπίσω τοῦ χάρτου ἀφʼ ὧν ἀναλώματος ὀψωνίων ἐμοὶ Ἡρωνείνῳ δραχμαὶ μ Ἄσεις βουκόλος δραχμαὶ μη
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
THE, an adjective or definitive adjective.
1. This adjective is used as a definitive, that is, before nouns which are specific or understood; or it is used to limit their signification to a specific thing or things, or to describe them; as the laws of the twelve tables. the independent tribunals of justice in our country, are the security or private rights, and the best bulwark against arbitrary power. the sun is the source of light and heat.
This he calls the preaching of the cross.
2. the is also used rhetorically before a noun in the singular number, to denote a species by way of distinction; a single thing representing the whole. the fig tree putteth forth her green figs; the almond tree shall flourish; the grasshopper shall be a burden.
3. In poetry, the sometimes loses the final vowel before another vowel.
Th' adorning thee with so much art,
Is but a barb'rous skill.
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.
← 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
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
The Greek word Σατανᾶς (transliterated as *Satanas*) means 'Satan' or 'the adversary.' It originates from Aramaic and is used in the New Testament to refer to the devil or accuser, appearing in various contexts, including direct addresses and descriptions of evil influence. Notably, it is mentioned in verses like Matthew 4:10 and 1 Corinthians 5:5.
Σατανᾶς, -ᾶ
(so also Sir 21:30, but in III Ki 11:14, σατάν indecl.; Heb. שָׂטָן; Aram. סָטָנָא, whence the inflected Gk. form), ό,
Satan (i.e. the adversary, as in LXX, ll. c.): Mt 4:10 12:26, Mk 1:13 3:23, 26 4:15, Lk 10:18 11:18 13:16 22:3, 31, Jo 13:27, Ac 5:3 26:18, Ro 16:20, I Co 5:5 7:5, II Co 2:11 11:14, I Th 2:18, II Th 2:9, I…
Read the full entry →Σατανᾶς, a Grecized transliteration of the Aramaic NO, meaning originally ‘* one lying in ambush for,” and hence asa proper name ‘‘ the adversary,’’ ‘‘the accuser”: cf. for the development of the Jewish belief ZA s.v., Bousset Die Religion des Judentums* (1906), p. 382 ff., also Hort James, p. 98 f. In the magical incantation P Par 5741288 (jiii/A.p.) (= Selecttons, p. 113), Jesus the Christ is adjured to drive forth the devil from a man until this unclean demon of Satan—t ἀκάθαρτος ν δαίμων m caSavas—shall flee before him. For the corresponding adj. cf. P Lond V. 173132 (A.D. 585) where a divorce is said to have taken place kata διαβουί-- ο)λικὴν καὶ σατανικὴν ἐνέργειαν.
Σατανᾶς (Satanas) — Satan.
Included with: Σᾰτάν
or Σατᾶν, ὁ, “Satan”, Hebrew word for adversary, opponent, [LXX]; translated by ἐπίβουλος in [LXX]; also accuser, translated by ὁ διάβολος in [LXX]:—hence as chief of the evil spirits, the Devil, [NT] (indeclinable, as genitive); also Σᾰτᾰνᾶς, ᾶ, ὁ, [LXX], frequently in NT, [NT]:— adjective Σατανικός, ή, όν, [Refs 6th c.AD+]
∑ατανᾶς
Satanas
of Chaldee origin corresponding to 4566 (with the definite affix); the
accuser, i.e. the devil:--Satan.
see HEBREW for 04566
Σατανᾶς, ᾶ, ὁ
n.m.
an adversary, Satan
Noun-GSM — Noun · genitive · singular · masculinegenitive — of, from, belonging to.
Agrees with anything else marked singular masculine.
N-GSM Part of Speech: Noun Case: Genitive Number: Singular Gender: Masculine
sa'-tan (saTan), "adversary," from the verb saTan, "to lie in wait" (as adversary); Satan, Satanas, "adversary," diabolos, "Devil," "adversary" or "accuser," kategor (altogether unclassical and unGreek) (used once in Re 12:10), "accuser"):
I. DEFINITION
II. SCRIPTURAL FACTS CONCERNING SATAN
1. Names of Satan
2. Character of Satan
3. Works of Satan
4. History of Satan
III. GENERAL CONSIDERATIONS
1. Scripture Doctrine of Satan Not Systematized
2. Satan and God
3. Satan Essentially Limited
4. Conclusions
LITERATURE
I. Definition.
A created but superhuman, personal, evil, world-power, represented in Scripture as the adversary both of God and men.
II. Scriptural Facts concerning Satan.
1. Names of Satan:
The most important of these are the Hebrew and Greek equivalents noticed above. These words are used in the general sense justified by their…
Satan
Adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article “the adversary” (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times.
He is also called “the dragon,” “the old serpent” (Rev. 12:9; 20:2); “the prince of this world” (John 12:31; 14:30); “the prince of the power of the air” (Eph. 2:2); “the god of this world” (2 Cor. 4:4); “the spirit that now worketh in the children of disobedience” (Eph. 2:2). The distinct personality of Satan and his…
The word itself, the Hebrew satan , is simply an "adversary," and is so used in (1 Samuel 29:4; 2 Samuel 19:22; 1 Kings 6:4; 11:14,23,25; Numbers 22:22,33; Psalms 109:6) This original sense is still found in our Lord’s application of the name to St. Peter in (Matthew 16:23) It is used as a proper name or title only four times in the Old Testament, vis. (with the article) in (Job 1:6; 12; 2:1; Zechariah 2:1) and without the article in (
Signifies, properly, adversary, enemy, 1Ki 11:14 Ps 109:6, and is so applied by Jesus to Peter, Mt 16:23 Mr 8:33. Hence it is used particularly of the grand adversary of souls, the devil, the prince of the fallen angels, the accuser and calumniator of men before God, Job 1:7,12 Zec 3:1,2 Re 12:10. He seduces them to sin, 1Ch 21:1 Lu 22:31; and is thus the author of that evil, both physical and moral, by…
37 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 36 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
ἐφ̓ ἧς μὲν γάρ εἰσιν τεταγμένοι φωταγωγοὶ ἄγγελοι τοῦ θεοῦ, ἐφ̓ ἦς δὲ ἄγγελοι τοῦ σατανᾶ.
ὅταν γὰρ πυκνῶς ἐπὶ τὸ αὐτὸ γίνεσθε, καθαιροῦνται αἱ δυνάμεις τοῦ Σατανᾶ, καὶ λύεται ὁ ὄλεθρος αὐτοῦ ἐν τῇ ὁμονοίᾳ ὑμῶν τῆς πίστεως.
Πᾶς γὰρ ὃς ἂν μὴ ὁμολογῇ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθέναι, ἀντιχριστός ἐστιν: καὶ ὃς ἂν μὴ ὁμολογῇ τὸ μαρτύριον τοῦ σταυροῦ, ἐκ τοῦ διαβόλου ἐστίν: καὶ ὃς ἂν μεθοδεύῃ τὰ λόγια τοῦ κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας καὶ λέγῃ μήτε ἀνάστασιν μήτε…
ἀγορασίας πολλῶν πραγμάτων· καὶ οὐκ συνεχώρησε ἀπʼ αὐτῶν σήμερον· γευσάσθω ὕδατος, καὶ ὄντως ὁ Σατανᾶς ἤνεγκέν μοι ει