KJV: Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
YLT: having known this, that for a righteous man law is not set, but for lawless and insubordinate persons, ungodly and sinners, impious and profane, parricides and matricides, men-slayers,
Darby: knowing this, that law has not its application to a righteous person, but to the lawless and insubordinate, to the impious and sinful, to the unholy and profane, to smiters of fathers and smiters of mothers; to murderers,
ASV: as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,
| εἰδὼς | knowing |
|
Parse: Verb, Perfect Participle Active, Nominative Masculine Singular Root: οἶδα Sense: to see. |
|
| τοῦτο | this |
|
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| δικαίῳ | for a righteous [one] |
|
Parse: Adjective, Dative Masculine Singular Root: δίκαιος Sense: righteous, observing divine laws. |
|
| νόμος | law |
|
Parse: Noun, Nominative Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
|
| κεῖται | is enacted |
|
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: κεῖμαι Sense: to lie. |
|
| ἀνόμοις | for [the] lawless |
|
Parse: Adjective, Dative Masculine Plural Root: ἄνομος Sense: destitute of (the Mosaic) law. |
|
| δὲ | however |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| ἀνυποτάκτοις | insubordinate |
|
Parse: Adjective, Dative Masculine Plural Root: ἀνυπότακτος Sense: not made subject, unsubjected. |
|
| ἀσεβέσι | for [the] ungodly |
|
Parse: Adjective, Dative Masculine Plural Root: ἀσεβής Sense: destitute of reverential awe towards God, condemning God, impious. |
|
| ἁμαρτωλοῖς | sinful |
|
Parse: Adjective, Dative Masculine Plural Root: ἁμαρτωλός Sense: devoted to sin, a sinner. |
|
| ἀνοσίοις | for [the] unholy |
|
Parse: Adjective, Dative Masculine Plural Root: ἀνόσιος Sense: unholy, impious, wicked. |
|
| βεβήλοις | profane |
|
Parse: Adjective, Dative Masculine Plural Root: βέβηλος Sense: accessible, lawful to be trodden. |
|
| πατρολῴαις | for murderers of fathers |
|
Parse: Noun, Dative Masculine Plural Root: πατραλῴας Sense: a patricide. |
|
| μητρολῴαις | murderers of mothers |
|
Parse: Noun, Dative Masculine Plural Root: μητραλῴας Sense: matricide, the murderer of a mother. |
|
| ἀνδροφόνοις | for slayers of man |
|
Parse: Noun, Dative Masculine Plural Root: ἀνδροφόνος Sense: a murderer. |
|
Greek Commentary for 1 Timothy 1:9
The use of κειται keitai for τετειται tetheitai (perfect passive of τιτημι tithēmi) is a common enough idiom. See the same point about law in Galatians 3:18-23; Romans 13:13. For “knowing this” (ειδως τουτο eidōs touto) see note on Ephesians 5:5. [source]
Dative (like all these words) of the late verbal In N.T. only here, Titus 1:6, Titus 1:10; Hebrews 2:8. Ungodly (ασεβεσι asebesi). See Romans 4:5; Romans 5:6. Sinners See Romans 3:7. Unholy (ανοσιοις anosiois). Common word (α a privative and οσιος hosios In N.T. only here and 2 Timothy 3:2. Profane Old word from βαινω bainō to go, and βηλος bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις patrolōiais). Late form for common Attic πατραλωιαις patralōiais (from πατηρ patēr father, and αλοιαω aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις mētralōiais Only here in N.T. Manslayers (ανδραπονοις andraphonois). Old compound (ανηρ anēr man, πονος phonos murder). Only here in N.T. [source]
See Romans 4:5; Romans 5:6. [source]
See Romans 3:7. Unholy (ανοσιοις anosiois). Common word (α a privative and οσιος hosios In N.T. only here and 2 Timothy 3:2. Profane Old word from βαινω bainō to go, and βηλος bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις patrolōiais). Late form for common Attic πατραλωιαις patralōiais (from πατηρ patēr father, and αλοιαω aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις mētralōiais Only here in N.T. Manslayers (ανδραπονοις andraphonois). Old compound (ανηρ anēr man, πονος phonos murder). Only here in N.T. [source]
Common word (α a privative and οσιος hosios In N.T. only here and 2 Timothy 3:2. [source]
Old word from βαινω bainō to go, and βηλος bēlos threshold. See Hebrews 12:16. Murderers of fathers (πατρολωιαις patrolōiais). Late form for common Attic πατραλωιαις patralōiais (from πατηρ patēr father, and αλοιαω aloiaō to smite) only here in N.T. Murderers of mothers Late form Attic μητραλωιαις mētralōiais Only here in N.T. Manslayers (ανδραπονοις andraphonois). Old compound (ανηρ anēr man, πονος phonos murder). Only here in N.T. [source]
Late form for common Attic πατραλωιαις patralōiais (from πατηρ patēr father, and αλοιαω aloiaō to smite) only here in N.T. [source]
Late form Attic μητραλωιαις mētralōiais Only here in N.T. Manslayers (ανδραπονοις andraphonois). Old compound (ανηρ anēr man, πονος phonos murder). Only here in N.T. [source]
Old compound Only here in N.T. [source]
The participle is connected with τὶς onea man, in the preceding clause. [source]
Lit. Is not laid down, set, appointed. Comp. 1 Thessalonians 3:3. This is the only instance of its use with νόμος lawThat usage is frequent in Class. See, for instance, Thucyd. ii. 37. [source]
Morally upright. Not in the Pauline sense of justified by faith. Comp. 2 Timothy 2:22; 2 Timothy 3:16. This appears from the way in which the opposite of righteous is described in the next clause. [source]
Recognizing no law; a sense which accords better with the following context than not having a law, as 1 Corinthians 9:21. [source]
Only in Pastorals and Hebrews. Better unruly. Disobedient is too specific. It means those who will not come into subjection. It is closely allied with lawless. In the one case no legal obligation is recognized; in the other, subjection to law is refused. [source]
The same collocation in 1 Peter 4:18; Judges 1:15. See on godliness, 2 Peter 1:3. [source]
Ἁνοσιος unholyPastoSee on holiness, Luke 1:75. Βέβηλος profanecomp. 1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16. The verb βεβηλοῦν toprofane, Matthew 12:5; Acts 24:6, and often in lxx. Derived from βηλός threshold(comp. βαίνειν togo ). Hence the primary sense is that may be trodden. Comp. Lat. Profanus before the temple, on the ground outside. What is permitted to be trodden by people at large is unhallowed, profane. Esau is called βέβηλος in Hebrews 12:16, as one who did not regard his birthright as sacred, but as something to be sold in order to supply a common need. [source]
Both words Pastoand olxx. Both in Class. More literally, smiters of fathers and mothers, though used in Class. Of parricides and matricides. Derived from ἀλοᾶν tosmite or thresh. The simple verb, 1 Corinthians 9:9, 1 Corinthians 9:10. [source]
N.T.oOnce in lxx, 2 Maccabees 9:28. [source]
Reverse Greek Commentary Search for 1 Timothy 1:9
From υπερ huper and παινομαι phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας alazonas). From αλη alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Old word from πσιτυριζω psithurizō to speak into the ear, to speak secretly, an onomatopoetic word like πσιτυρισμος psithurismos (2 Corinthians 12:20) and only here in N.T. Backbiters (καταλαλους katalalous). Found nowhere else except in Hermas, compound like καταλαλεω katalaleō to talk back (James 4:11), and καταλαλια katalalia talking back (2 Corinthians 12:20), talkers back whether secretly or openly. Hateful to God Old word from τεος theos and στυγεω stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας hubristas). Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ huper and παινομαι phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας alazonas). From αλη alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Old word from τεος theos and στυγεω stugeō All the ancient examples take it in the passive sense and so probably here. So στυγητος stugētos (Titus 3:13). Vulgate has deo odibiles. Insolent (υβριστας hubristas). Old word for agent from υβριζω hubrizō to give insult to, here alone in N.T. save 1 Timothy 1:13. Haughty From υπερ huper and παινομαι phainomai to appear above others, arrogant in thought and conduct, “stuck up.” Boastful (αλαζονας alazonas). From αλη alē wandering. Empty pretenders, swaggerers, braggarts. Inventors of evil things Inventors of new forms of vice as Nero was. Tacitus (Ann. IV. ii) describes Sejanus as facinorum omnium repertor and Virgil (Aen. ii. 163) scelerum inventor. Disobedient to parents (γονευσιν απειτεις goneusin apeitheis). Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
Cf. 1 Timothy 1:9; 2 Timothy 3:2. An ancient and a modern trait. [source]
The heathen, those outside the Mosaic law (Romans 2:14), not lawless (Luke 22:37; Acts 2:23; 1 Timothy 1:9). See how Paul bore himself with the pagans (Acts 14:15; Acts 17:23; Acts 24:25), and how he quoted heathen poets. “Not being an outlaw of God, but an inlaw of Christ” (Evans, Estius has it exlex, inlex, μη ων ανομος τεου αλλ εννομος Χριστου mē ōn anomos theouτεου all' ennomos Christou). The genitive case of Χριστου theou and ανομος Christou (specifying case) comes out better thus, for it seems unusual with εννομος anomos and ennomos both old and regular adjectives. [source]
Against such virtues there is no law to condemn them. The law can bring no charge against them. Comp. 1 Timothy 1:9, 1 Timothy 1:10. [source]
See on 1 Timothy 1:9, and comp. 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16. [source]
The connection is with the whole foregoing statement about the law and its application, 1 Timothy 1:9ff. The writer substantiates what he has just said about the law, by a reference to the gospel. Comp. Romans 2:16. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Only here and 1 Timothy 1:9(note). [source]
For profane, see on 1 Timothy 1:9. Vain is superfluous, being implied in babblings. For babblings, see on 1 Timothy 6:20. Babble is a word of early origin, an imitative word, formed on the efforts of a young child to speak, and having its counterparts in many languages. It appears very early in English, as in Piers Plowman:“And so I bablede on my bedes.”Vis. 2487.Bacon:“Who will open himselfe to a blab or a babler?”Ess. vi Shakespeare:“Leave thy vain bibble babble.”Twelfth N. iv. 2. [source]
Old compound adjective, in N.T. only here and Luke 16:14. See note on 1 Timothy 6:10. Boastful (υπερηπανοι alazones). Old word for empty pretender, in N.T. only here and Romans 1:30. Haughty See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
See also Romans 1:30 for this old word. Railers (γονευσιν απειτεις blasphēmoi). See note on 1 Timothy 1:13. Disobedient to parents See note on Romans 1:30. Unthankful (ανοσιοι acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
See note on Romans 1:30. Unthankful (ανοσιοι acharistoi). Old word, in N.T. only here and Luke 6:35. Unholy See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
See note on 1 Timothy 1:9. Without natural affection (astorgoi). See note on Romans 1:31. [source]
Added to what is in 1 Timothy 3:4. “Believing children.” Not accused of riot (μη εν κατηγοριαι ασωτιας mē en katēgoriāi asōtias). See note on 1 Timothy 5:19 for κατηγορια katēgoria and Ephesians 5:18 for ασωτια asōtia “Not in accusation of profligacy.” Unruly See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
See note on 1 Timothy 1:9. Public disorder, out of doors. See also Titus 1:10. [source]
See on 1 Timothy 1:9. [source]
Trodden under foot, unhallowed (1 Timothy 1:9). For one mess of meat Idea of exchange, “for one act of eating” (1 Corinthians 8:4). Sold Second aorist middle indicative from Genesis 25:31, Genesis 25:33, and with irregular form for απεδοτο apedoto (regular μι mi form). His own birthright From Genesis also and in Philo, only here in N.T. From πρωτοτοκος prōtotokos (first born, Hebrews 1:6). [source]
First aorist active articular infinitive of υπατασσω hupatassō in the locative case, “in the subjecting.” He left First aorist active indicative (kappa aorist) of απιημι aphiēmi Nothing that is not subject to him Later verbal of υποτασσω hupotassō with α a privative. Here in passive sense, active sense in 1 Timothy 1:9. Man‘s sovereignty was meant to be all-inclusive including the administration of “the world to come.” “He is crowned king of nature, invested with a divine authority over creation” (Moffatt). But how far short of this destiny has man come! But now we see not yet Not even today in the wonderful twentieth century with man‘s triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio. [source]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε phanerōthentos de). First aorist (ingressive) passive participle of πανεροω phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
Old word (from δειδω deidō to fear) for the cowardly, who recanted under persecution, in N.T. only here, Matthew 8:26; Mark 4:40.Unbelieving (απιστοις apistois). “Faithless,” “untrustworthy,” in contrast with Christ “ο πιστος ho pistos ” (Revelation 1:5). Cf. Revelation 2:10, Revelation 2:13; Revelation 3:14; Revelation 17:14. Disloyalty is close kin to cowardice.Abominable Perfect passive participle of βδελυσσω bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Perfect passive participle of βδελυσσω bdelussō old verb, in N.T. only here and Romans 2:22, common in lxx, to pollute (Exod 5:21). Those who have become defiled by the impurities of emperor-worship (Revelation 7:4.; Revelation 21:27; Romans 2:22; Titus 1:16).Murderers (πονευσιν phoneusin). As a matter of course and all too common always (Mark 7:21; Romans 1:29; Revelation 9:21).Fornicators Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]
Again all too common always, then and now (1 Corinthians 5:10; 1 Timothy 1:9.). These two crimes often go together.Sorcerers (παρμακοις pharmakois). Old word, in N.T. only here and Revelation 22:15. Closely connected with idolatry and magic (Revelation 9:21; Revelation 13:13.).Idolaters See 1 Corinthians 5:10.; 1 Corinthians 10:7; Ephesians 5:5; Revelation 22:15. With a powerful grip on men‘s lives then and now.All liars (πασι τοις πσευδεσιν pasi tois pseudesin). Repeated in Revelation 22:15 and stigmatized often (Revelation 2:2; Revelation 3:9; Revelation 14:5; Revelation 21:8, Revelation 21:27; Revelation 22:15). Not a “light” sin. [source]