KJV: For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows.
YLT: for a root of all the evils is the love of money, which certain longing for did go astray from the faith, and themselves did pierce through with many sorrows;
Darby: For the love of money is the root of every evil; which some having aspired after, have wandered from the faith, and pierced themselves with many sorrows.
ASV: For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.
| ῥίζα | A root |
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Parse: Noun, Nominative Feminine Singular Root: ῥίζα Sense: a root. |
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| πάντων | of all kinds |
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Parse: Adjective, Genitive Neuter Plural Root: πᾶς Sense: individually. |
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| τῶν | - |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| κακῶν | of evils |
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Parse: Adjective, Genitive Neuter Plural Root: κακός Sense: of a bad nature. |
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| φιλαργυρία | love of money |
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Parse: Noun, Nominative Feminine Singular Root: φιλαργυρία Sense: love of money, avarice. |
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| τινες | some |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
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| ὀρεγόμενοι | stretching after |
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Parse: Verb, Present Participle Middle, Nominative Masculine Plural Root: ὀρέγω Sense: to stretch one’s self out in order to touch or to grasp something, to reach after or desire something. |
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| ἀπεπλανήθησαν | have been seduced |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: ἀποπλανάω Sense: to cause to go astray. |
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| ἀπὸ | away from |
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Parse: Preposition Root: ἀπό Sense: of separation. |
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| πίστεως | faith |
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Parse: Noun, Genitive 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. |
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| ἑαυτοὺς | themselves |
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Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| περιέπειραν | have pierced |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: περιπείρω Sense: to pierce through. |
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| ὀδύναις | with sorrows |
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Parse: Noun, Dative Feminine Plural Root: ὀδύνη Sense: consuming grief, pain, sorrow. |
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| πολλαῖς | many |
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Parse: Adjective, Dative Feminine Plural Root: πολύς Sense: many, much, large. |
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Greek Commentary for 1 Timothy 6:10
Vulgate, avaritia. Common word (from πιλαργυρος philarguros 2 Timothy 3:12, and that from πιλοσ αργυρος philosβουλομενοι πλουτειν arguros), only here in N.T. Refers to 1 Timothy 6:9 (ριζα παντων των κακων boulomenoi ploutein). [source]
A root Old word, common in literal (Matthew 3:10) and metaphorical sense (Romans 11:11-18). Field (Ot. Norv.) argues for “the root” as the idea of this predicate without saying that it is the only root. Undoubtedly a proverb that Paul here quotes, attributed to Bion and to Democritus Present middle participle of ης oregō (see note on 1 Timothy 3:1) with genitive απεπλανητησαν hēs (which). Have been led astray First aorist passive indicative of εαυτους περιεπειραν apoplanaō old compound verb, in N.T. only here and Mark 13:22. Have pierced themselves through (περιπειρω heautous periepeiran). First aorist active (with reflexive pronoun) of late compound περι peripeirō only here in N.T. Perfective use of οδυναις πολλαις peri (around, completely to pierce). With many sorrows Instrumental case of odunē (consuming, eating grief). In N.T. only here and Romans 9:2. [source]
Present middle participle of ης oregō (see note on 1 Timothy 3:1) with genitive απεπλανητησαν hēs (which). [source]
First aorist passive indicative of εαυτους περιεπειραν apoplanaō old compound verb, in N.T. only here and Mark 13:22. Have pierced themselves through (περιπειρω heautous periepeiran). First aorist active (with reflexive pronoun) of late compound περι peripeirō only here in N.T. Perfective use of οδυναις πολλαις peri (around, completely to pierce). With many sorrows Instrumental case of odunē (consuming, eating grief). In N.T. only here and Romans 9:2. [source]
First aorist active (with reflexive pronoun) of late compound περι peripeirō only here in N.T. Perfective use of οδυναις πολλαις peri (around, completely to pierce). [source]
Instrumental case of odunē (consuming, eating grief). In N.T. only here and Romans 9:2. [source]
N.T.oSee 4Macc. 1:26. Rare in Class. [source]
Better, a root. It is not the only root. In Paul only metaphorically. See Romans 11:16, Romans 11:17, Romans 11:18. [source]
See on 1 Timothy 3:1. The figure is faulty, since φιλαργυρία is itself a desire. [source]
More correctly, have been led astray. oP. [source]
N.T.oolxx. [source]
See on Romans 9:2. [source]
Reverse Greek Commentary Search for 1 Timothy 6:10
The same idiom as in Luke 16:8, steward of injustice. Compare unrighteous mammon, Luke 16:11. Mammon should be spelt with one m. It is a Chaldee word, meaning riches. It occurs only in this chapter and at Matthew 6:24. “Of the mammon” is, literally, by means of. In the phrase of unrighteousness, there is implied no condemnation of property as such; but it is styled unrighteous, or belonging to unrighteousness, because it is the characteristic and representative object and delight and desire of the selfish and unrighteous world: their love of it being a root of all evil (1 Timothy 6:10). Wyc., the riches of wickedness. [source]
Rev. renders literally, according to the composition of the word, lover, of money. Only here and 2 Timothy 3:2. Compare the kindred noun, 1 Timothy 6:10. The usual word for covetous is πλεονέκτης (1 Corinthians 5:10, 1 Corinthians 5:11; 1 Corinthians 6:10). [source]
Lit., the desire of having more. It is to be distinguished from φιλαργυρία , rendered love of money, 1 Timothy 6:10, and its kindred adjective φιλάργυρος , which A.V. renders covetous Luke 16:14; 2 Timothy 3:2; properly changed by Rev. into lovers of money. The distinction is expressed by covetousness and avarice. The one is the desire of getting, the other of keeping. Covetousness has a wider and deeper sense, as designating the sinful desire which goes out after things of time and sense of every form and kind. Hence it is defined by Paul (Colossians 3:5) as idolatry, the worship of another object than God, and is so often associated with fleshly sins, as 1 Corinthians 5:11; Ephesians 5:3, Ephesians 5:5; Colossians 3:5. Lightfoot says: “Impurity and covetousness may be said to divide between them nearly the whole domain of selfishness and vice.” Socrates quotes an anonymous author who compares the region of the desires in the wicked to a vessel full of holes, and says that, of all the souls in Hades, these uninitiated or leaky persons are the most miserable, and that they carry water to a vessel which is full of holes in a similarly holey colander. The colander is the soul of the ignorant (Plato, “Gorgias,” 493). Compare, also, the description of covetousness and avarice by Chaucer, “Romaunt of the Rose,” 183-246.“CovetiseThat eggeth folk in many a guise To take and yeve (give) right nought again,-DIVIDER- And great treasoures up to laine (lay). -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- And that is she that maketh treachours,-DIVIDER- And she maketh false pleadours. -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- Full crooked were her hondes (hands) two,-DIVIDER- For Covetise is ever woode (violent)-DIVIDER- To grippen other folkes goode.”“AvariceFull foul in painting was that vice. … .. -DIVIDER- -DIVIDER- She was like thing for hunger dead,-DIVIDER- That lad (led) her life onely by bread. -DIVIDER- -DIVIDER- … .. -DIVIDER- -DIVIDER- This Avarice had in her hand-DIVIDER- A purse that honge by a band,-DIVIDER- And that she hid and bond so strong,-DIVIDER- Men must abide wonder long,-DIVIDER- Out of the purse er (ere) there come aught,-DIVIDER- For that ne commeth in her thought,-DIVIDER- It was not certaine her ententThat fro that purse a peny went.” [source]
Like angina pectoris. Οδυνη Odunē is old word for consuming grief, in N.T. only here and and 1 Timothy 6:10. Unceasing (αδιαλειπτος adialeiptos). Late and rare adjective (in an inscription 1 cent. b.c.), in N.T. only here and 2 Timothy 1:3. Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles). [source]
Heaviness, so Wyc. and Tynd., in the earlier sense of sorrow. So Chaucer:“Who feeleth double sorrow and heavinessBut Palamon?”“Knight's Tale,” 1456 Shakespeare:“I am here, brother, full of heaviness.”2 “Henry IV.,” iv., 5, 8 Rev., sorrow. Ὁδύνη is better rendered pain. Some derive it from the root ed eat, as indicating, consuming pain. Compare Horace, curae edares devouring cares. Only here and 1 Timothy 6:10. [source]
Better, seeketh. Only here, 1 Timothy 6:10, and Hebrews 11:16. Originally to stretch forth, to reach after. Here it implies not only desiring but seeking after. Desire is expressed by ἐπιθυμεῖ immediately following. The word implies eagerness, but not of an immoderate or unchristian character. Comp. the kindred word ὄρεξις with its terrible meaning in Romans 1:27. [source]
Condition of first class, assumed as true. Present middle indicative of ορεγω oregō old verb to reach out after something, governing the genitive. In N.T. only here, 1 Timothy 6:10; Hebrews 11:16. The office of a bishop (επισκοπης episkopēs). Genitive case after ορεγεται oregetai Late and rare word outside of lxx and N.T. (in a Lycaonian inscription). From επισκοπεω episkopeō and means “over-seership” as in Acts 1:20. [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]
Better, lovers of money. Only here and Luke 16:14. For the noun φιλαργυρία loveof money, see on 1 Timothy 6:10. Love of money and covetousness are not synonymous. Covetous is πλεονέκτης ; see 1 Corinthians 5:10, 1 Corinthians 5:11; Ephesians 5:6. See on Romans 1:29. [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]