KJV: O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:
YLT: O Timotheus, the thing entrusted guard thou, avoiding the profane vain-words and opposition of the falsely-named knowledge,
Darby: O Timotheus, keep the entrusted deposit, avoiding profane, vain babblings, and oppositions of false-named knowledge,
ASV: O Timothy, guard that which is committed unto thee , turning away from the profane babblings and oppositions of the knowledge which is falsely so called;
| Ὦ | O |
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Parse: Interjection Root: ὦ2 Sense: the interjection, O!. |
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| Τιμόθεε | Timothy |
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Parse: Noun, Vocative Masculine Singular Root: Τιμόθεος Sense: a resident of Lystra, apparently, whose father was a Greek and mother a Jewess; he was Paul’s travelling companion and fellow labourer. |
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| παραθήκην | deposit committed [to you] |
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Parse: Noun, Accusative Feminine Singular Root: παραθήκη Sense: a deposit, a trust or thing consigned to one’s faithful keeping. |
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| φύλαξον | guard |
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Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: φυλάσσω Sense: to guard. |
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| ἐκτρεπόμενος | avoiding |
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Parse: Verb, Present Participle Middle, Nominative Masculine Singular Root: ἐκτρέπω Sense: to turn or twist out. |
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| τὰς | - |
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Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| βεβήλους | profane |
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Parse: Adjective, Accusative Feminine Plural Root: βέβηλος Sense: accessible, lawful to be trodden. |
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| κενοφωνίας | empty babblings |
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Parse: Noun, Accusative Feminine Plural Root: καινοφωνία Sense: empty discussion, discussion of vain and useless matters. |
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| ἀντιθέσεις | opposing arguments |
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Parse: Noun, Accusative Feminine Plural Root: ἀντίθεσις Sense: opposition, that which is opposed. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ψευδωνύμου | falsely called |
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Parse: Adjective, Genitive Feminine Singular Root: ψευδώνυμος Sense: falsely named. |
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| γνώσεως | knowledge |
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Parse: Noun, Genitive Feminine Singular Root: γνῶσις Sense: knowledge signifies in general intelligence, understanding. |
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Greek Commentary for 1 Timothy 6:20
“Keep (aorist of urgency) the deposit.” Παρατηκην Parathēkēn (from παρατιτημι paratithēmi to place beside as a deposit, 2 Timothy 2:2), a banking figure, common in the papyri in this sense for the Attic παρακατατηκη parakatathēkē (Textus Receptus here, 2 Timothy 1:12, 2 Timothy 1:14). See substantive also in 2 Timothy 1:12, 2 Timothy 1:14. [source]
Present middle participle of εκτρεπω ektrepō for which see note on 1 Timothy 1:6; 1 Timothy 5:15. Babblings (κενοπωνιας kenophōnias). From κενοπωνος kenophōnos uttering emptiness. Late and rare compound, in N.T. only here and 2 Timothy 2:16. Oppositions Old word “Of the falsely named knowledge.” Old word (pseudēsonoma). Our “pseudonymous.” Only here in N.T. [source]
From κενοπωνος kenophōnos uttering emptiness. Late and rare compound, in N.T. only here and 2 Timothy 2:16. [source]
Old word “Of the falsely named knowledge.” Old word (pseudēsonoma). Our “pseudonymous.” Only here in N.T. [source]
“Of the falsely named knowledge.” Old word Our “pseudonymous.” Only here in N.T. [source]
Only in Pastorals. Comp. 2 Timothy 1:12, 2 Timothy 1:14. From παρὰ besideor with, and τιθέναι toplace. It may mean either something put beside another as an addition or appendix (so Mark 6:41; Acts 16:34), or something put with or in the keeping of another as a trust or deposit. In the latter sense always in lxx. See Leviticus 6:2, Leviticus 6:4; 2 Maccabees 3:10,15. Hdt. vi. 73, of giving hostages; ix. 45, of confidential words intrusted to the hearer's honor. The verb is a favorite with Luke. The meaning here is that teaching which Timothy had received from Paul; the “sound words” which he was to guard as a sacred trust, and communicate to others. [source]
Better, oppositions of the falsely-named knowledge. Ἁντίθεσις , N.T.oolxx. Used here, in its simple sense, of the arguments and teachings of those who opposed the true Christian doctrine as intrusted to Timothy. Γνῶσις knowledgewas the characteristic word of the Gnostic school, the most formidable enemy of the church of the second century. The Gnostics claimed a superior knowledge peculiar to an intellectual caste. According to them, it was by this philosophic insight, as opposed to faith, that humanity was to be regenerated. faith was suited only to the rude masses, the animal-men. The intellectual questions which occupied these teachers were two: to explain the work of creation, and to account for the existence of evil. Their ethical problem was how to develop the higher nature in the environment of matter which was essentially evil. In morals they ran to two opposite extremes - asceticism and licentiousness. The principal representatives of the school were Basilides, Valentinus, and Marcion. Although Gnosticism as a distinct system did not reach its full development until about the middle of the second century, foreshadowings of it appear in the heresy at which Paul's Colossian letter was aimed. It is not strange if we find in the Pastoral Epistles allusions pointing to Gnostic errors; but, as already remarked, it is impossible to refer these allusions to any one definite system of error. The word γνῶσις cannot therefore be interpreted to mean the Gnostic system; while it may properly be understood as referring to that conceit of knowledge which opposed itself to the Christian faith. Ψευδώνυμος falsely-namedN.T.oolxx. It characterises the γνῶσις as claiming that name without warrant, and as being mere vain babbling. Comp. Colossians href="/desk/?q=col+2:8&sr=1">Colossians 2:8. [source]
Only in Pastorals. olxx, oClass. From κενός emptyand φωνή voiceOppositions of science falsely so called ( ἀνιθέσεις τῆς ψευδωνύμου γνώσεως )Better, oppositions of the falsely-named knowledge. Ἁντίθεσις , N.T.oolxx. Used here, in its simple sense, of the arguments and teachings of those who opposed the true Christian doctrine as intrusted to Timothy. Γνῶσις knowledgewas the characteristic word of the Gnostic school, the most formidable enemy of the church of the second century. The Gnostics claimed a superior knowledge peculiar to an intellectual caste. According to them, it was by this philosophic insight, as opposed to faith, that humanity was to be regenerated. faith was suited only to the rude masses, the animal-men. The intellectual questions which occupied these teachers were two: to explain the work of creation, and to account for the existence of evil. Their ethical problem was how to develop the higher nature in the environment of matter which was essentially evil. In morals they ran to two opposite extremes - asceticism and licentiousness. The principal representatives of the school were Basilides, Valentinus, and Marcion. Although Gnosticism as a distinct system did not reach its full development until about the middle of the second century, foreshadowings of it appear in the heresy at which Paul's Colossian letter was aimed. It is not strange if we find in the Pastoral Epistles allusions pointing to Gnostic errors; but, as already remarked, it is impossible to refer these allusions to any one definite system of error. The word γνῶσις cannot therefore be interpreted to mean the Gnostic system; while it may properly be understood as referring to that conceit of knowledge which opposed itself to the Christian faith. Ψευδώνυμος falsely-namedN.T.oolxx. It characterises the γνῶσις as claiming that name without warrant, and as being mere vain babbling. Comp. Colossians href="/desk/?q=col+2:8&sr=1">Colossians 2:8. [source]
Reverse Greek Commentary Search for 1 Timothy 6:20
Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). [source]
It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Acts 13:3) on this mission tour. They commended them to the Lord (παρετεντο αυτους τωι κυριωι parethento autous tōi kuriōi). Second aorist middle indicative of παρατιτημι paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). On whom they had believed Past perfect indicative (without augment) of πιστευω pisteuō They had “trusted” in Jesus (2 Timothy 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems. [source]
See on 1 Timothy 1:9, and comp. 1 Timothy 6:20; 2 Timothy 2:16; Hebrews 12:16. [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]
oP. Comp. 1Timothy href="/desk/?q=1ti+5:15&sr=1">1 Timothy 5:15; 1 Timothy 6:20; 2 Timothy 4:4; Hebrews 12:13. [source]
Second aorist passive indicative of εκτρεπω ektrepō old and common verb, to turn or twist out or aside. In medical sense in Hebrews 12:13. As metaphor in 1 Timothy 1:6; 1 Timothy 6:20; 2 Timothy 4:4. Vain talking (ματαιολογιαν mataiologian). Late word from ματαιολογος mataiologos only here in N.T., in the literary Koiné. [source]
N.T.oComp. παραιτοῦ avoid 2 Timothy 2:23; ἐκτρεπόμενος turningaway, 1 Timothy 6:20; and ἐκκλίνετε turnaway, Romans 16:17. [source]
N.T. olxx. Class. only late Greek. Themselves is wrong. The meaning is, those who oppose the servant of the Lord; Who carry on the ἀντιθέσεις oppositions(1 Timothy 6:20); = gainsayers ( ἀντιλέγοντες Titus 1:9). Paul's word is ἀντίκεισθαι tooppose: see 1 Corinthians 16:9; Galatians 5:17; Philemon 1:28; 2 Thessalonians 2:4. [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]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα hōi pepisteuka). Dative case of the relative (ωι hōi) with the perfect active of πιστευω pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. [source]
As in 1 Timothy 6:20. God has also made an investment in Timothy (cf. 2 Timothy 1:12). Timothy must not let that fail. Which dwelleth in us (του ενοικουντος εν ημιν tou enoikountos en hēmin). It is only through the Holy Spirit that Timothy or any of us can guard God‘s deposit with us. [source]
See note on 1 Timothy 6:20. Will proceed (προκοπσουσιν prokopsousin). Future active of προκοπτω prokoptō “will cut forward.” See note on Galatians 1:14; Romans 13:12. Further in ungodliness “To more of ungodliness.” See note on Romans 1:18; 1 Timothy 2:2. [source]
See 2 Timothy 1:5. To guard (πυλαχαι phulaxai). First aorist active infinitive of πυλασσω phulassō the very word used in 1 Timothy 6:20 with παρατηκην parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη parakatathēkē (a sort of double deposit, παρα para beside, down, κατα kata). Against that day (εις εκεινην την ημεραν eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας peri tēs koinēs hēmōn sōtērias). See this use of κοινος koinos (common to all) in Titus 1:4 with πιστις pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
“I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι epi) striving to the already strong αγωνιζεσται agōnizesthai (αγων agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα agōnizou ton kalon agōna the faith (τηιπιστει tēi- απαχ παραδοτεισηι pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]