2 Timothy 3:4 — Word Study
N1904προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
BSAtreacherous,prodotēs [betrayers of others] reckless,propetēs [headstrong, acting without thought] puffed up,tuphoō■✻ [puffed up with pride, full of self-importance] lovers of pleasurephilēdonos△ [sensual desires, earthly delights] rathermallon thanē lovers of God,philotheos△ [those who are fond of God, pious and devoted]
| Greek | English | Parsing |
|---|---|---|
| προδόται, | treacherous, | Noun, nominative, plural |
| προπετεῖς, | reckless, | Adjective, nominative, plural |
| τετυφωμένοι, | puffed up, | Verb, perfect, passive |
| φιλήδονοι | lovers of pleasure | Adjective, nominative, plural |
| μᾶλλον | rather | Adverb |
| ἢ | than | Particle |
| φιλόθεοι, | lovers of God, | Adjective, nominative, plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | traitorous, reckless, conceited, lovers of pleasure rather than lovers of God, |
| KJV | Traitors, heady, highminded, lovers of pleasures more than lovers of God; |
| ASV | traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God; |
| YLT | traitors, heady, lofty, lovers of pleasure more than lovers of God, |
| WEB | traitors, headstrong, conceited, lovers of pleasure rather than lovers of God, |
| BBE | False to their friends, acting without thought, lifted up in mind, loving pleasure more than God; |
Where they part company is προδόται — see How Translations Differ.
The sentence is structured around a main clause that lists various negative traits, emphasizing the moral decline expected in the last days.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπροδότης
verbτυφόω
The sentence as the grammar sees it Open the tree ›
2 of 7 occur nowhere else in the New Testament — words 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 — 2 Timothy 3:4
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 — Characteristics of the Last Daysgenerated
2 Timothy 3:4 describes a troubling picture of human behavior in the last days. Paul warns Timothy that people will exhibit traits such as treachery, recklessness, and a love for pleasure over a genuine love for God. This passage serves as a stark reminder of the moral challenges that believers may face and the importance of remaining steadfast in faith amidst such characteristics.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | 2 Peter 2:10–22 | Such punishment is specially reserved for those who indulge the corrupt desires of the flesh and despise authority. Bold and self-willed, they are unafraid to slander glorious beings. |
| 2 | Jude 1:8–9 | Yet in the same way these dreamers defile their bodies, reject authority, and slander glorious beings. |
| 3 | Romans 11:20 | That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid. |
| 4 | 1 Timothy 6:17 | Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. |
| 5 | Romans 16:18 | For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — προδόται, prodotēsgenerated
The Greek word προδότης (*prodotēs*) means 'betrayer' or 'traitor,' derived from the verb προδίδωμι (*prodidōmi*). It describes someone who is disloyal and untrustworthy, often betraying others for personal gain.
In the New Testament, this term appears in contexts that highlight betrayal, such as in Luke 6:16, where Judas is referred to as a betrayer. The use of this word in 2 Timothy 3:4 emphasizes the seriousness of such treachery in the last days.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the translation reads 'traitorous,' which aligns with the KJV's 'Traitors.' Both emphasize the theme of betrayal.
However, the American Standard Version uses 'traitors' and 'headstrong,' while the Young's Literal Translation opts for 'traitors' and 'heady.' The differences highlight various nuances in how these characteristics are understood, particularly around impulsivity and betrayal.
Sentence Structuregenerated
The main verb in this verse is ἔσονται, they will be, which governs the description of the subject's characteristics. The sentence is structured to list several traits that define the people in the last days.
The traits are presented as a series of noun phrases and adjective phrases, describing the subjects in a way that emphasizes their negative qualities, such as being 'traitorous' and 'reckless.'
Septuagint Backgroundgenerated
In the Septuagint, the word μᾶλλον (mallon), meaning 'rather', appears in contexts that often contrast different choices or preferences, reflecting a comparative nature. It is chosen to render Hebrew words that convey a sense of distinction, such as גּוֹי (goy) meaning 'nation' and עָצוּם (atzum) meaning 'mighty'.
The conjunction ἢ (ē), translated as 'than', is used in the LXX to present alternatives or comparisons, aligning with the Hebrew אוֹ (o) meaning 'or'. This choice emphasizes the contrast between lovers of pleasure and lovers of God in the verse.
In plain words — the whole versegenerated
2 Timothy 3:4 warns that in the last days, people will be treacherous, reckless, and lovers of pleasure rather than lovers of God. This passage highlights the moral decline expected in society and serves as a caution for believers to remain faithful.
Frequently Asked Questionsgenerated
To be traitorous means to betray others, acting in a way that is disloyal and untrustworthy, often for personal gain.
Paul mentions reckless behavior to highlight the impulsivity and lack of thought that will characterize people in the last days, warning against such traits.
Being a lover of pleasure means prioritizing one's own enjoyment and gratification above all else, often at the expense of spiritual and moral values.
We can guard against these traits by cultivating a genuine love for God, practicing self-control, and being mindful of our actions and motivations.
Reflection Questionsgenerated
- In what ways do I see the characteristics described in this verse present in today's society?
- How can I ensure that my love for God remains stronger than my desire for pleasure?
- What steps can I take to avoid being influenced by reckless behavior in my own life?
- How can I support others in my community to resist these negative traits?
The early church on this verse — how the Fathers read it
Early church writers referenced this verse to discuss the moral corruption expected in the last days. Their insights emphasize the seriousness of Paul's warnings.
These make merchandise of Christ, corrupting His word, and giving up Jesus to sale: they are corrupters of women, and covetous of other men's possessions, swallowing up wealth insatiably;Early Church Fathers on 2 Timothy 3 →
They go about the cities, attempting nothing else but that under the mark of friendship and the name of peace, by their hypocrisy and blandishments, they may give and receive letters, to deceive by means of these a few "silly women,Early Church Fathers on 2 Timothy 3 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 2 Timothy 3:4 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleTraitors,.... To their princes and sovereigns, whose deaths they have contrived and compassed, and whom they have assassinated and murdered; and have been betrayers of the secrets of persons, which
Read John Gill on 2 Timothy 3 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryTraitors, heady, highminded, lovers of pleasures more than lovers of God; Traitors (Luke 6:16; Luke 21:16) - like Judas. Heady , [ propeteis (G4312)] - precipitate in action and passion.
Read Robert Jamieson on 2 Timothy 3 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleTraitors; prodotai signifies the betraying of any trust, or a falsehood to any person to whom we are obliged. It is in Scripture applied to Judas, , and to the Jews that crucified Christ, . The verb whence it derives is by authors applied to persons, places, and causes: it signifies that in the latter times there should be a general falsehood amongst men; see ; falsehood towards their superiors, their relation, profession, &c. Heady; rash, inconsiderate. High-minded; blown up as bladders with an opinion of their own deserts. Lovers of pleasures more than lovers of God; voluptuous men, not using what God hath given them with a moderate satisfaction and delight in them, but contrary to God’ s…
Read Matthew Poole on 2 Timothy 3 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments4 Traitors, heady, highminded, lovers of pleasures more than lovers of God; Ver. 4. Heady] Head long and head strong, rash and inconsiderate, Qui non vident προσσωκαιοπισσω, that look not well about them, but make desperate adventures. The Greek word προπετεις signifieth such as fly before they are fledged. Lovers of pleasure] Not considering that the pleasure passeth, but the pain that attends it is perpetual, φιληδονοι. (Chrysost.) Momentaneum est quod delectat, aeternum quod cruciat. Let not men take pleasure in pleasure. It was not simply a sin in Esau to go a hunting; but yet the more he used it, the more profane he waxed, and came at length to contemn his birthright. Who are void of…
Read John Trapp on 2 Timothy 3 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(4) Traitors.—Or, betrayers, probably, as it has been suggested, of their Christian brethren. (Comp. Luke 6:16, where this epithet is used of Judas Iscariot, “which also was the traitor;” and also Acts 7:52, where Stephen, in his Sanhedrin speech, uses this term “betrayers” of the Jews, “of whom—the Just One—ye have been now the betrayers.” In these days of Timothy, and for many a long year, to inform against the believers in Jesus of Nazareth, to give information of their places of meeting in times of persecution, was often a profitable’ though a despicable work. Heady.—Better rendered, headstrong in words, or thoughts, or actions. Highminded.—Better translated, blinded by pride. (See 1…
Read Charles John Ellicott on 2 Timothy 3 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 4. Traitors] προδοται. From προ, before, and διδωμι, to deliver up. Those who deliver up to an enemy the person who has put his life in their hands; such as the Scots of 1648, who delivered up into the hands of his enemies their unfortunate countryman and king, Charles the First; a stain which no lapse of ages can wipe out. Heady] προπετεις. From προ, forwards, and πιπτω, to fall; headstrong, precipitate, rash, inconsiderate. High-minded] τετυφωμενοι. From τοφος, smoke; the frivolously aspiring; those who are full of themselves, and empty of all good. Lovers of pleasures more than lovers of God] This is nervously and beautifully expressed in the Greek, φιληδονοιμαλλονηφιλοθεοι lovers…
Read AdamClarke on 2 Timothy 3 →CambridgeThe Cambridge Bible for Schools and Colleges4. traitors, heady, highminded] The last triad again descending, false and forward and full of conceit, the spirit of one who ‘with a light heart’ (1) betrays old friends, and (2) rushes headlong on new faiths, and (3) remains to the end impenetrably wrapped in clouds of self-esteem. The second word only occurs Acts 19:36, ‘to do nothing rash’; the third has been explained 1 Timothy 6:4; cf. 1 Timothy 3:6; a purely ‘pastoral’ phrase in N.T., though thoroughly classical. Note the weight and force of the perfect participle closing the list of epithets. Cf. 2 Timothy 2:25. The A.V. ‘highminded’ has entirely changed its meaning, as Romans 11:20 shews, ‘be not highminded, but fear.’ Cf.…
Read Cambridge on 2 Timothy 3 →Albert Barnes1798–1870Barnes' Notes on the BibleTraitors - This word is used in the New Testament only here and in Luke 6:16; Acts 7:52. It means any one who betrays - whether it be a friend or his country.
Read Albert Barnes on 2 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
traitorous, reckless, conceited, lovers of pleasure rather than lovers of God,
traitors, headstrong, conceited, lovers of pleasure rather than lovers of God,
traitorous, reckless, conceited, lovers of pleasure rather than lovers of God,
treacherous, reckless, conceited, loving pleasure rather than loving God.
Tyndale line
Traitors, heady, highminded, lovers of pleasures more than lovers of God;
traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God;
traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God;
Traitors, heady, high-minded, lovers of pleasures more than lovers of God;
Traitours, headie, high minded, louers of pleasures more then louers of God,
Strictly literal
traitors, headlong, of vain pretensions, lovers of pleasure rather than lovers of God;
traitors, heady, lofty, lovers of pleasure more than lovers of God,
traitors, reckless, lofty, lovers of pleasure more than lovers of God,
They will be betrayers, reckless, conceited, lovers of pleasure rather than lovers of God.
From the Latin
Traitors, stubborn, puffed up, and lovers of pleasures more than of God:
Simplified
they will betray others and be totally thoughtless. They are absurdly full of themselves, living so much for pleasure that they don't care about loving God.
False to their friends, acting without thought, lifted up in mind, loving pleasure more than God;
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.
proditores, protervi, tumidi, et voluptatum amatores magis quam Dei :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܡܫܠܡܢܐ ܡܣܪܗܒܐ ܚܬܝܪܐ ܪܚܡܝ ܪܓܝܓܬܐ ܛܒ ܡܢ ܚܘܒܗ ܕܐܠܗܐ
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.
προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
The standard critical text of the New Testament.
προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
The previous edition, still widely cited.
προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
The Society of Biblical Literature edition, freely licensed.
προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
The edition that turned scholarship toward the earliest manuscripts.
προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
An independent critical text built from the oldest witnesses then known.
προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
A recent critical edition following documentary evidence closely.
προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
The reading of the majority of surviving manuscripts.
προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι,
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 2 Timothy 3:4
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 προδότης (*prodotēs*) means 'betrayer' or 'traitor,' derived from the verb προδίδωμι (*prodidōmi*). It is used in the New Testament in Luke 6:16, Acts 7:52, and 2 Timothy 3:4. The term also appears in classical literature, referring to someone who abandons others in danger.
προ-δότης, -ov, ὁ, (προδίδωμι, 2), ¢ a betrayer, traitor: Lk. vi. 16; Acts vii. 52; 2 Tim.iii.4. (From[Aeschyl.], Hdt. down; 2 Mace. ν. 15; 3 Mace. iii. 24.)
προδότης, “‘traitor,’’ “treacherous.” In 2444 p. 217 Deissmann quotes from BCH xxiii. (1899), p. 274, an imprecation, not later than vi/A.D., on anyone who shall open the tomb of a Christian deaconess at Delphi—éxot τ]ὴν μερίδα τοῦ Elov8a τοῦ [προδότου] τοῦ δεσπότου ἡμῶν ᾿Ι[ησοῦ ΧριστΊ]οῦ, “*may he have the portion of Judas, the betrayer of our Lord Jesus Christ.” Cf. also Aristeas 270 ὃς γὰρ ἐπὶ τὸ πλεονεκτεῖν ὁρμᾶται, προδότης πέφυκε, “for the man who is bent on advancing his own interests is a born traitor ” (Thackeray).
προδότης (prodotēs) — traitor.
προ-δότης, ου,
Doric dialect -ας, ὁ, betrayer, traitor, [Refs 5th c.BC+]; π. πατρός, πατρίδος, [Refs 5th c.BC+]; π. τῶν ὅρκων traitor to his oaths, [Refs 5th c.BC+]
2. one who abandons in danger, [Refs 5th c.BC+]
3. as adjective, irregular comparative -ίστερον[Refs 9th c.AD+]
προδότης
prodotes
from 4272 (in the sense of giving forward into another's (the enemy's)
hands); a surrender:--betrayer, traitor.
see GREEK for 4272
προδότης, ου, ὁ
n.m.
a betrayer
προδότης prodotēs 3x
a betrayer, traitor, Lk. 6:16; Acts 7:52; 2 Tim. 3:4*
προδότης προδότης, ου, ὁ, προδίδωμι a betrayer, traitor, Hdt., attic
one who abandons in danger, Aesch.
Noun-NPM — Noun · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
N-NPM Part of Speech: Noun Case: Nominative Number: Plural 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
οὐ κυρίως δὲ οὗτοι βοηθοὶ ἀλλὰ καταχρηστικῶς λέγονται, εὑρίσκονταί γέ τοι πρὸς ἀλήθειαν καὶ πολέμιοι, ὥσπερ καὶ τῶν πόλεων ἔστιν ὅτε οἱ σύμμαχοι προδόται καὶ αὐτόμολοι καὶ ἐν ταῖς φιλίαις οἱ κόλακες ἀντὶ ἑταίρων ἐχθροί.
Ἤρκει μὲν οὖν τὸν δίχα πονηρίας ἀνόητον καὶ τὰ προειρημένα τῶν κακῶν εἰς σύνεσιν καὶ τοῦ συμφέροντος τὴν ἐπίνοιαν ὠφελῆσαι, Φαραώθης δὲ οὐ τοσοῦτον ὑπὸ ἀφροσύνης ὅσον ὑπὸ κακίας ὅμως αἰσθόμενος γὰρ τῆς αἰτίας ἀντεφιλονείκει τῷ θεῷ καὶ τοῦ κρείττονος…
Τὸ σπέρμα σου, Ἑρμᾶ, ἠθέτησαν εἰς τὸν θεὸν καὶ ἐβλασφήμησαν εἰς τὸν κύριον καὶ προέδωκαν τοὺς γονεῖς αὐτῶν ἐν πονηρίᾳ μεγάλῃ καὶ ἤκουσαν προδόται γονέων καὶ προδόντες οὐκ ὠφελήθησαν, ἀλλὰ ἔτι προσέθηκαν ταῖς ἁμαρτίαις αὐτῶν τὰς ἀσελγείας καὶ…
The Greek word προπετής (propetēs) is derived from a combination of terms meaning 'falling forward' or 'headlong.' It encompasses meanings such as rash, reckless, or precipitate, often used to describe impulsive behavior in both people and situations. In the New Testament, it appears in contexts suggesting hasty or unconsidered actions, notably in Acts 19:36 and 2 Timothy 3:4.
προπετής, -ἐς, (πρό and πέτω 1. 6. πίπτω) ; 1. falling forwards, headlong, sloping, precipitous: Pind. Nem. 6,107; Xen. τ. eq. 1, 8; al. 2. precipitate, rash, reckless: Acts xix. 36; 2 Tim. iii. 4, (Prov. x. 14; xiii. 3; Sir. ix. 18; Clem. Rom. 1 Cor. 1,1; and often in Grk. writ.).
προπετής. To the exx. which Field (Λοζος, p. 131) has collected from late Greek to illustrate this adj. = ‘‘rash,” ‘‘ headlong,’’ as in Ac τοῦδ, we may add ἡ προπετὴς μοῖρα from the epitaph Kazbel 4785 (ii/A.pD.). For a new literary reference for the subst., cf. the work on the Trojan War attributed to Dictys Cretensis, P Tebt II. 268%? (early iii/A.D.) ἡ σὴ προπέτεια.
προπετής (propetēs) — reckless.
προπετ-ής, ές,
(προπίπτω) falling or slipping down in bed, εἰ π. γένοιτο [Refs 5th c.BC+]out of control, [Refs 4th c.BC+]
2. inclined forward, κεφαλὴ τοῦ βραχίονος π. ἐς τοὔμπροσθεν [Refs 5th c.BC+]; -έστεραι γένυες more prominent,[Refs 5th c.BC+]; sloping, of shoulders, [Refs 2nd c.AD+]; stooping, μὴ ὀρθὸς ἀλλὰ μικρῷ -έστερος [Refs 4th c.BC+]
3. thrown away, κεῖται προπετές [τὸ κάταγμα] [Refs 5th c.BC+]
4. drooping, at the point of death, ζῇ γὰρ π. [Refs]; ἡ π. Μοῖρα untimely, [Refs 2nd c.AD+]
5. prominent, of the eyes, [Refs 2nd c.AD+]; γνάθοι, ὀφρῦς, [Refs 2nd c.AD+]
II. metaphorically,
II.1. being upon the point of, πολιὰς ἐπὶ χαίτας π. [Refs 5th c.BC+]
προπετής
propetes
from a compound of 4253 and 4098; falling forward, i.e. headlong
(figuratively, precipitate):--heady, rash(-ly).
see GREEK for 4253
see GREEK for 4098
προπετής, ές
Adj
impulsive, rash, reckless
προπετής propetēs 2x
falling forwards; meton. precipitate, rash, Acts 19:36; 2 Tim. 3:4*
προπετής προπετής, ές προπεσεῖν falling forwards, inclined forward, Lat. proclivis, Xen.
thrown away, κεῖται προπετές [τὸ κάταγμα] Soph.
drooping, at the point of death, id. Soph.; cf. προνωπής.
metaph.,
being upon the point of, πρ. ἐπὶ πολιὰς χαίτας Eur.; τύμβου πρ. παρθένος id. Eur.
ready for, prone to a thing, ἐπί or εἴς τι Xen.; πρός τι Plat.
headlong, precipitate, rash, reckless, violent, Aeschin., ; ἡ πρ. ἀκρασία Arist.; of a lot, drawn at random, Pind.:—of persons, οἱ θρασεῖς προπετεῖς Arist.
adv. -τῶς, forwards, Xen.
headlong hastily, id. Xen., etc.; πρ. ἔχειν to be rash, id. Xen.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
2 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.
← 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
ἵνα τὴν αἰτίαν μαθόντες ὑφʼ ἧς προήχθητε τὸν βωμὸν κατασκευάσαι μήτε προπετεῖς δοκῶμεν ὅπλοις μετιόντες ὑμᾶς κατὰ λογισμὸν ὅσιον ποιησαμένους τὸν βωμόν, κατι δικαίως ἀμυνώμεθα τῆς διαβολῆς ἐλεγχθείσης ἀληθοῦς.
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-RPP-NPM — Verb · perfect · passive · participle · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
V-RPP-NPM Part of Speech: Verb Tense: peRfect Voice: Passive Mood: Participle Case: Nominative Number: Plural 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…
The Greek word φιλήδονος (philedonos) is an adjective meaning 'fond of pleasure' or 'lover of pleasure.' It is derived from the roots for 'friend' (φίλος) and 'pleasure' (ἡδονή). This term appears in the New Testament in 2 Timothy 3:4, where it describes individuals characterized by a love for pleasure.
φιλήδονος, -ον, (φίλος and ἡδονή), loving pleasure: 2 Tim. iii. 4. (Polyb. 40, 6, 10; Plut., Leian., al.)
φιλήδονος to regard the two verbs as synonymous, even in Jn 2118 : cf. 76. 137° with 207, and see 7b. 115 5, 36 The meaning ‘‘kiss,’”’ which φιλέω has in Mk 1444 a/., is seen in PSI I. 2613 (act of martyrs—v/a.D.) ἐκράτησίεν αὐτοῦ τὴν] χεῖραν καὶ ἐφίλησεν. For an exhaustive discussion on ‘“‘ The Terminology of Love in the New Testament,” see B. B. Warfield in The Princeton Theological Review xvi. (1918), pp. 1 ff., 153 ff.
φιλήδονος (philēdonos) — pleasure-loving.
φῐλήδ-ονος, ον,
(ἡδονή) fond of pleasure, [NT+2nd c.BC+]
2. wont to bring delight, Βάκχοιο νᾶμα [Refs]
φιλήδονος
philedonos
from 5384 and 2237; fond of pleasure, i.e. voluptuous:--lover of
pleasure.
see GREEK for 5384
see GREEK for 2237
φιλήδονος, ον
Adj
pleasure-loving
φιλήδονος philēdonos 1x
pleasure-loving; a lover of pleasure, 2 Tim. 3:4*
φιλήδονος φι^λ-ήδονος, ον, ἡδονή fond of pleasure, Luc., etc.
wont to bring delight, Anth.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
plezh'-ur (chephets, ratson; eudokia, hedone: "Pleasure" is the translation of various Hebrew words, chiefly of chephets, "inclination," hence, "pleasure," "delight" (Job 21:21, "What pleasure hath he in his house?" the American Standard Revised Version "what careth he for"; Job 22:3, "Is it any pleasure to the Almighty?"; Ps 111:2; Ec 5:4; 12:1; in Isa 44:28; 46:10; 48:14; 53:10, it has the sense of will or purpose, "He shall perform all my pleasure," etc.); of ratson, "delight," "acceptance," "good will" (Ezr 10:11;
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.
οὐδενὸς δὲ τῶν λεχθέντων ὁ φιλήδονος ἀμοιρεῖ·
The Greek word μᾶλλον is an adverb meaning 'more' or 'rather,' derived from μάλα. It indicates an increase in degree or preference, often used in comparisons. In the New Testament, it appears in various contexts, such as Mark 10:48 and Philippians 1:23. Notably, it can also function as a periphrasis for comparatives.
μᾶλλον (compar. of μάλα, very, very much), [fr. Hom. down], adv., more, to a greater degree; rather; ab added to verbs and adjectives, it denotes increase, a greater quantity, a larger measure, a higher degree, more, more fully, (Germ. in héherem Grade, Maasse); ἃ. words defining the measure or size are joined to it in the ablative (dat.): πολλῷ much, by far, Mk. x. 48; Lk. xviii. 39; Ro. v. 15, 17, (in both these verses the underlying thought is, the measure of salvation for which we are indebted to Christ is far greater than that of the ruin which came from Adam; for the difference between the consequences traceable to Adam and to Christ is not only one of quality, but of quantity also; cf. Riickert, Com. on Rom. vol. i. 281 sq. [4]. (fr. Chrys. to Meyer and Godet) content themselves here with a logical increase, far more certainly]); 2 Co. 111. 9,11; Phil. ii. 12; πόσῳ how much, Lk.…
Read the full entry →μᾶλλον. P Oxy II. 47457 (a.p. 184?) ἀβουλίᾳ μᾶλλον ἢ πειθοῖ τῶν παρηγγελμένων, ‘in defiance of rather than in obedience tions, p. 128) ὡς ἐν ἄλ]λοις πλείστοις νῦν ἔτι μᾶλλον (cf. Phil 15), ‘‘as on many other occasions so now still
μᾶλλον (mallon) — more.
Included with: μάλα [μᾰλᾰ;
but [Refs 8th c.BC+] sometimes uses the ultima long before λ, [Refs 8th c.BC+]; before μ, [Refs] adverb very, exceedingly, prefixed or subjoined to Adjectives, Verbs, and Adverbs:
1. strengthening the word with which it stands,
1. a with adjectives, in [Refs 8th c.BC+] very many, [Refs 8th c.BC+]; μ. πᾶσα, μ. πάντα, every one, all together, [Refs 8th c.BC+]; μάλ᾽ ἀσκηθής all unhurt, [Refs]; ἀβληχρὸς μ. τοῖος quite gentle, [Refs]; σαρδάνιον μ. τοῖον a quite sardonic smile,[Refs]; ἐμέο πρότερος μ. actually before me, [Refs 8th c.BC+]; later, μ. φιλόσοφοι, πλάτανος μάλ᾽ ἀμφιλαφής, etc., [Refs 5th c.BC+] very old, [Refs 5th c.BC+]
μᾶλλον
mallon
neuter of the comparative of the same as 3122; (adverbially) more (in
a greater degree)) or rather:--+ better, X far, (the) more (and more),
(so) much (the more), rather.
see GREEK for 3122
μᾶλλον
Adv
more, rather
μᾶλλον mallon 81x
more, to a greater extent, in a higher degree, Mt. 18:13; 27:24; Jn. 5:18; 1 Cor. 14:18; rather, in preference, Mt. 10:6; Eph. 4:28; used in a periphrasis for the comparative, Acts 20:35; as an intensive with a comparative term, Mt. 6:26; Mk. 7:36; 2 Cor. 7:13; Phil. 1:23; μᾶλλον δέ, yea rather, or, more properly speaking,
μᾶλλον comp. of μάλα; v. μάλα II.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
83 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 81 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 18 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.
Τινὲς γὰρ τὸν κόσμον μᾶλλον ἢ τὸν κοσμοποιὸν θαυμάσαντες τὸν μὲν ἀγένητόν τε καὶ ἀίδιον ἀπεφήναντο, τοῦ δὲ θεοῦ πολλὴν ἀπραξίαν ἀνάγνως κατεψεύσαντο, δέον ἔμπαλιν τοῦ μὲν τὰς δυνάμεις ὡς ποιητοῦ καὶ πατρὸς καταπλαγῆναι, τὸν δὲ μὴ πλέον ἀποσεμνῦναι…
φύλλοις οὖν ἑαυτοὺς συκῆς ἐσκέπασαν καὶ ταῦτα πρὸ τῆς αἰδοῦς προβαλόμενοι μᾶλλον ἐδόκουν εὐδαιμονεῖν ὡς ὧν πρότερον ἐσπάνιζον εὑρόντες.
διὸ καὶ μᾶλλον συγχαίρω ἐμαυτῷ ἐλπίζων σωθῆναι.
εἰ οἶδας ὅτι συμφέρει μᾶλλον ἀγοράσαι παιδίσκην καὶ οὐ συμφέρει οὕτως χρήσασθαι, τοῦτό μοι δός.
τότε καὶ ἐπιλαθόμενοι οἷοι ἦσαν παρʼ ἐμοὶ τότε καὶ νῦν οἷοί εἰσιν, ἐπεμβαίνουσί μοι μᾶλλον, ὡς καὶ ὁ ἰσχαρὸς ἱέραξ τότε ἐποίησεν πάλιν σὺν αὐτῷ. ὡς νῦν οὖν Δημήτριος
καὶ οὗτοι ἕνεκα τῆς χρείας ἀφῃρέθησαν ἀφʼ ἡμῶν καὶ εἰς Ἀλεξάνδρειαν ἐπορεύθησαν καὶ ἔτι μᾶλλον ὀλιγώτεροι ἐγενόμεθα, ἀναγκαίως ἐπὶ σὲ κατεφύγομεν καὶ ἀξιοῦμεν, ἐάν σοι δόξῃ ἐπιτρέψαι ἐαθῆναι ἡμᾶς
The Greek word ἤ (ē) is a particle used to indicate distinction, functioning as a disjunctive 'or' and a comparative 'than.' It appears frequently in the New Testament, often in phrases like 'either...or' and in disjunctive questions. Notably, it can also express comparisons after comparative terms, such as in Matthew 10:15. The entries do not show any significant disagreement.
ἡ βασιλεία τοῦ Χριστοῦ (NVWT ΒΗ Targ. Jonath. ad ᾿ς lili. 10), the kingdom of the Messiah, which will be founded by God through the Messiah and over which the Messiah will preside as God’s vicegerent; ἡ Bac. τῶν οὐρανῶν, only in Matthew, but very frequently [some 33 times], the kingdom of heaven, i. e. the kingdom which is of heavenly or divine origin and nature (in rabbin. writ. nown mao is the rule of God, the theocracy viewed universally, not the Messianic kingdom); sometimes simply ἡ βασιλεία : Mt. iv. 23, ete.; Jas. ii. 5; once ἡ Bac. τοῦ Δαυείδ, because it was supposed the Messiah would be one of David’s descendants and a king very like David, Mk. xi. 10; once also ἡ Bac. τοῦ Χριστοῦ καὶ θεοῦ, Eph. ν. 5. Relying principally on the prophecies of Daniel — who had declared it to be the purpose of God that, after four vast and mighty kingdoms had succeeded one another and the last of…
Read the full entry →ἢ μή. The general distinction between οὐ and μή is that οὐ is objective, dealing only with facts, while μή is sudjectize, involving will and thought. But in late Greek μή has encroached very largely upon οὐ, with the result that in the NT οὐ is almost entirely confined to the indicative, while μή monopolizes the other moods (but see I. 5). A few exx. of some of the many uses of μή will make this clear. I. Μή negatives (1) the conjunctive (a) after ἐάν (4v)—P Oxy II. 294%? (A.D. 22) (= Selections, p. 36), where certain men are confined to prison, ἐὰν μή τι πίσωσι τὸν ἀρχιστάτορα δο[ῦν]αι etk(= ἱκ)ανόν, ‘* unless indeed they shall persuade the chief usher to give security,’’ BGU II. 5301” \i/a.D.) (= Selections, p. 61) alav (/. ἐὰν) μὴ ἔλθῃς, κινδυνεύω ἐκστῆvat od ἔχω [κλή]ρου, “if you do not come I run the risk of losing the lot (of land) which I possess ”—a father writes to Selections…
Read the full entry →ἤ (ē) — or.
ἤ,
Epic dialect also ἠέ (in signification [Refs 4th c.BC+], conjunction with two chief senses, Disj. (or) and comparative (than).
__A DISJUNCTIVE, or, ἐγὼ.. ἢ ἄλλος Ἀχαιῶν [Refs 8th c.BC+]; θεόσυτος ἢ βρότειος ἢ κεκραμένη [Refs 4th c.BC+]
__A.2 ἢ.. ἤ either.. or, ἢ νῦν δηθύνοντ᾽ ἢ ὕστερον αὖτις ἰόντα [Refs 8th c.BC+], etc.; so ἢ.. ἤτοι.. [Refs 5th c.BC+] is emphasized, later no distinction is implied, [NT+2nd c.BC+]; ἤ repeated any number of times, ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας ἢ Ὀδυσῆος [Refs 8th c.BC+]; ἤ is probably wrongly accented in codices of [Refs 8th c.BC+] adverb [Refs 4th c.BC+]
ἤ
e
a primary particle of distinction between two connected terms;
disjunctive, or; comparative, than:--and, but (either), (n-)either,
except it be, (n-)or (else), rather, save, than, that, what, yea.
Often used in connection with other particles. Compare especially
2235, 2260, 2273.
see GREEK for 2235
see GREEK for 2260
see GREEK for 2273
ἤ
Disj.prt.
or, than
Particle — Particleparticle — a small word colouring the clause; it does not decline.
PRT PaRTicle, disjunctive particle
364 occurrences in the New Testament, rendered 9 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 343 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 457 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 φιλόθεος (i.e., *philotheos*) is built from the roots for 'loving' and 'God.' It means 'loving God' or 'pious.' This term appears in the New Testament in 2 Timothy 3:4. The entries generally agree on its meaning, with no significant disagreement noted.
* φιλό-θεος, -ον
loving God (Arist.): II Ti 3:4.†
φιλόθεος, “loving God.” citation from Philo de Agric, σοῦ, φιλήδονος. p- 17°, al. For this NT ἅπ. eip., 2 Tim 34, see the Cf. Vett. Val. (ιλόλογος, a Roman Christian (Rom 161°), The name is common as, a slave name, see SH ad Rom /.c. : cf. Lightfoot Philippians*, Pp. 175. In P Lond 256 recto (a)!® (a.D. 15) (=II. p. 99, Chrest. 1. p. 522) it is the name of a consignee of corn from the interior of Egypt to the coast. An interesting ex. of the verb occurs in P Oxy III. 53114 (ii/A.D.), where a father writes to his son—rtots βιβλίοις cov αὐτὸ μόνον πρόσεχ[ε] φιλολογῶν, ‘give your undivided attention to your books, devoting yourself to learning” (Edd.). See also Sy// 804 (=* 1170)? συνέβη οὖν φιλολογήσαντί μοι συνπληρωθῆναι. φιλογ(ε)ικία. For Lk 22*4, the only occurrence of this word in the NT, Field (Votes, p. 75 f.) prefers the rendering ‘‘ emulation ”’ to ‘strife’? (AV) or ‘“‘contention”…
Read the full entry →φιλόθεος (philotheos) — God-loving.
φῐλό-θεος, ον,
loving God, pious, [NT+4th c.BC+]: adverb φῐλό-ως [Refs 2nd c.AD+]
φιλόθεος
philotheos
from 5384 and 2316; fond of God, i.e. pious:--lover of God.
see GREEK for 5384
see GREEK for 2316
φιλόθεος, ον
Adj
loving God
φιλόθεος philotheos 1x
God-loving, pious; a lover of God, 2 Tim. 3:4*
φιλόθεος φι^λό-θεος, ον, loving God, pious, Arist., etc.
Adj-NPM — Adjective · nominative · plural · masculinenominative — the one doing it — the subject.
Agrees with anything else marked plural masculine.
A-NPM Part of Speech: Adjective Case: Nominative Number: Plural Gender: Masculine
god ('Elohim, 'El, [`Elyon], Shadday, Yahweh; Theos):
I. INTRODUCTION TO THE GENERAL IDEA
1. The Idea in Experience and in Thought
2. Definition of the Idea
3. The Knowledge of God
4. Ethnic Ideas of God
(1) Animism
(2) Fetishism
(3) Idolatry
(4) Polytheism
(5) Henotheism
(6) Pantheism
(7) Deism
(8) Semitic Monolatry
(9) Monotheism
II. THE IDEA OF GOD IN THE OLD TESTAMENT
1. The Course of Its Development
2. Forms of Its Manifestation
(1) The Face or Countenance of God
(2) The Voice and Word of God
(3) The Glory of God
(4) The Angel of God
(5) The Spirit of God
(6) The Name of God
(7) Occasional Forms
3. The Names of God
(1) Generic
(2) Attributive
(3) Yahweh
4. Pre-prophetic Conceptions of God
(1) Yahweh Alone Is the God of Israel
(a) His Early Worship
(b) Popular Religion
(c) Polytheistic Tendencies
(i) Coordination
(ii) Assimilation
(iii) Disintegration
(d) No Hebrew Goddesses
(e) Human Sacrifices
God
(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew ’El, from a word meaning to be strong; (2) of ’Eloah_, plural _’Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by “LORD,” printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).
The arguments generally adduced by theologians in proof of the being of God are:
(1.) The a priori argument, which is the testimony afforded by reason.
(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and JEHOVAH, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength , as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect , and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it…
This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify…
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.
ἡ φιλόθεος ψυχὴ ἐκδῦσα τὸ σῶμα καὶ τὰ τούτῳ φίλα καὶ μακρὰν ἔξω φυγοῦσα ἀπὸ τούτων πῆξιν καὶ βεβαίωσιν καὶ ἵδρυσιν ἐν τοῖς τελείοις ἀρετῆς δόγμασι λαμβάνει·
r Αγ … Φιλόθεος, Πέτων Ζήνωνι χαίρειν. ἀπεστάλκαμέν σοι … ἀντίγραφον τῆς ἀποσταλείσης ἡμῖν παρὰ Θέωνος ἐντεύξεως ἧς
Ἀμμώνιο … … Φιλόθεος … ι Χαήλ … ιθ Σίμων … β Τιμώθεος … σνβ Ἐνώχ … νη
r … … Σενουθίου Φιλοθέου … Φιλόθεος Ἀνδρέου … … Μηνᾷ Βίκτορος α … Σενούθιος Γερμανοῦ α … Δανιὴλ Σευήρου α