KJV: But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
YLT: and if any one for his own -- and especially for those of the household -- doth not provide, the faith he hath denied, and than an unbeliever he is worse.
Darby: But if any one does not provide for his own, and specially for those of his house, he has denied the faith, and is worse than the unbeliever.
ASV: But if any provideth not for his own, and specially his own household, he hath denied the faith, and is worse than an unbeliever.
δέ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
τις | anyone |
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
|
ἰδίων | own |
Parse: Adjective, Genitive Masculine Plural Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
|
μάλιστα | especially [his] |
Parse: Adverb Root: μάλιστα Sense: especially, chiefly, most of all, above all. |
|
οἰκείων | household |
Parse: Adjective, Genitive Masculine Plural Root: οἰκεῖος Sense: belonging to a house or family, domestic, intimate. |
|
προνοεῖ | does provide for |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: προνοέω Sense: to perceive before, foresee. |
|
πίστιν | faith |
Parse: Noun, Accusative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
|
ἤρνηται | he has denied |
Parse: Verb, Perfect Indicative Middle, 3rd Person Singular Root: ἀρνέομαι Sense: to deny. |
|
ἔστιν | he is |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
ἀπίστου | than an unbeliever |
Parse: Adjective, Genitive Masculine Singular Root: ἄπιστος Sense: unfaithful, faithless, (not to be trusted, perfidious). |
|
χείρων | worse |
Parse: Adjective, Nominative Masculine Singular, Comparative Root: χείρων Sense: worse. |
Greek Commentary for 1 Timothy 5:8
Condition of first class with ει ei and present active (or middle προνοειται pronoeitai) indicative of προνοεω pronoeō old verb, to think beforehand. Pauline word in N.T. only here, 2 Corinthians 8:21; Romans 12:7. With genitive case. [source]
Perfect middle indicative of old verb αρνεομαι arneomai His act of impiety belies (Titus 1:16) his claim to the faith (Revelation 2:13). Worse than an unbeliever (απιστου χειρων apistou cheirōn). Ablative case of απιστου apistou after the comparative χειρων cheirōn Who makes no profession of piety. [source]
Ablative case of απιστου apistou after the comparative χειρων cheirōn Who makes no profession of piety. [source]
See on Romans 12:17. [source]
His own relations, see on John 1:11. Those who form part of his family, see on Galatians 6:10. [source]
The verb not in Paul, but Quite often in Pastorals. The phrase only here and Revelation 2:13. Faith demands works and fruits. By refusing the natural duties which Christian faith implies, one practically denies his possession of faith. Faith does not abolish natural duties, but perfects and strengthens them” (Bengel). Comp. James 2:14-17. [source]
Better, unbeliever. One who is not a Christian, as 1 Corinthians 6:6; 1 Corinthians 7:12, 1 Corinthians 7:13, etc. Even an unbeliever will perform these duties from natural promptings. [source]
Reverse Greek Commentary Search for 1 Timothy 5:8
See on Acts 1:7. Compare John 17:6sqq.; Acts 4:23; Acts 24:23; 1 Timothy 5:8; John 1:11. [source]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα hina with second aorist active subjunctive of μεταβαινω metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
Their own people as in John 1:11; John 13:1; Acts 24:23; 1 Timothy 5:8; Titus 3:14, not merely the apostles (all the disciples). In spite of Peter‘s courageous defiance he and John told the brotherhood all that had been said by the Sanhedrin. They had real apprehension of the outcome. [source]
To remain in with locative, old verb. It is possible that πιστις pistis here has the notion of creed as Paul uses it later (Colossians 1:23 with επιμενω epimenō 1 Timothy 5:8). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. We must (δει ημας dei hēmās). It does not follow from this use of “we” that Luke was present, since it is a general proposition applying to all Christians at all times (2 Timothy 3:12). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul‘s work. It all sounds like quotation of Paul‘s very language. Note the change of construction here after παρακαλουντες parakalountes (infinitive of indirect command, εμμενειν emmenein but οτι δει hoti dei indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts 20:20) and as Jesus had done (John 16:33). These saints were already converted. [source]
Old verb, to plan beforehand (προ pro -) as in Romans 12:17; 1 Timothy 5:8. [source]
Πρὸς combines with the sense of direction that of active relation with. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Acts 28:25; 1 Thessalonians 4:12; Hebrews 9:20. Frequently in Class. of all kinds of personal intercourse. See Hom. Od. xiv. 331; xix. 288; Thucyd. ii. 59; iv. 15; vii. 82; Hdt. i. 61. Ὁικεῖοι ofthe household, rare in N.T. See Ephesians 2:19; 1 Timothy 5:8. Quite often in lxx of kinsmen. It is unnecessary to introduce the idea of a household here, as A.V., since the word acquired the general sense of pertaining or belonging to. Thus οἰκεῖοι φιλοσοφίας or γεωγραφίας belongingto philosophy or geography, philosophers, geographers. So here, belonging to the faith, believers. [source]
No longer. Sojourners (παροικοι paroikoi). Old word for dweller by (near by, but not in). So Acts 7:6, Acts 7:29; 1 Peter 2:11 (only other N.T. examples). Dwellers just outside the house or family of God. Fellow-citizens Old word from οικος oikos (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29). [source]
Old word from οικος oikos (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29). [source]
Old word from οικος oikos (house, household), but in N.T. only here, Galatians 6:10; 1 Timothy 5:8. Gentiles now in the family of God (Romans 8:29). [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]
As in 1 Corinthians 7:12.; 1 Timothy 5:8. The principle or proverb just quoted appears also in 1 Corinthians 6:12; 1 Corinthians 10:23; Romans 14:20. For the defilement of mind (νους nous) and conscience (συνειδησις suneidēsis) in both Gentile and Jew by sin, see Romans 1:18-2:29. [source]
Instrumental case. They deny (αρνεομαι arnountai). Present middle of βδελυκτοι arneomai old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). Abominable Verbal adjective from απειτεις bdelussomai Only in lxx and here. Disobedient (αδοκιμοι apeitheis). See note on Romans 1:30. Reprobate See note on 1 Corinthians 9:27; Romans 1:28. [source]
Present middle of βδελυκτοι arneomai old verb, common in the Gospels and the Pastoral Epistles (1 Timothy 5:8; Titus 2:12; 2 Timothy 2:12). [source]
Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες metatithentes). Present active participle of μετατιτημι metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα charita) into “lasciviousness” (εις ασελγειαν eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Perfect passive participle of προγραπω prographō to write of beforehand, for which verb see Galatians 3:1; Romans 15:4.Unto this condemnation (εις τουτο το κριμα eis touto to krima). See 2 Peter 2:3 for κριμα krima and εκπαλαι ekpalai Παλαι Palai here apparently alludes to Judges 1:14, Judges 1:15 (Enoch).Ungodly men Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες metatithentes). Present active participle of μετατιτημι metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα charita) into “lasciviousness” (εις ασελγειαν eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]