KJV: He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,
YLT: he is proud, knowing nothing, but doting about questions and word-striving, out of which doth come envy, strife, evil-speakings, evil-surmisings,
Darby: he is puffed up, knowing nothing, but sick about questions and disputes of words, out of which arise envy, strife, injurious words, evil suspicions,
ASV: he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings,
| τετύφωται | he is puffed up |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: τυφόομαι Sense: to raise a smoke, to wrap in a mist. |
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| μηδὲν | nothing |
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Parse: Adjective, Accusative Neuter Singular Root: μηδείς Sense: nobody, no one, nothing. |
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| ἐπιστάμενος | knowing |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ἐπίσταμαι Sense: to put one’s attention on, fix one’s thoughts on, to turn one’s self or one’s mind to, put one’s thought upon a thing. |
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| νοσῶν | unhealthy |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: νοσέω Sense: to be sick. |
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| περὶ | about |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ζητήσεις | controversies |
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Parse: Noun, Accusative Feminine Plural Root: ἐκζήτησις Sense: a seeking. |
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| λογομαχίας | disputes about words |
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Parse: Noun, Accusative Feminine Plural Root: λογομαχία Sense: to contend about words. |
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| ἐξ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| γίνεται | come |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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| φθόνος | envy |
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Parse: Noun, Nominative Masculine Singular Root: φθόνος Sense: envy. |
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| ἔρις | strife |
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Parse: Noun, Nominative Feminine Singular Root: ἔρις Sense: contention, strife, wrangling. |
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| βλασφημίαι | slander |
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Parse: Noun, Nominative Feminine Plural Root: βλασφημία Sense: slander, detraction, speech injurious, to another’s good name. |
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| ὑπόνοιαι | suspicions |
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Parse: Noun, Nominative Feminine Plural Root: ὑπόνοια Sense: a surmising. |
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| πονηραί | evil |
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Parse: Adjective, Nominative Feminine Plural Root: πονηρός Sense: full of labours, annoyances, hardships. |
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Greek Commentary for 1 Timothy 6:4
Perfect passive indicative of τυποω tuphoō for which see note on 1 Timothy 3:6. [source]
Present middle participle of επισταμαι epistamai Ignorance is a frequent companion of conceit. Doting (νοσων nosōn). Present active participle of νοσεω noseō to be sick, to be morbid over, old word, only here in N.T. Disputes of words Our “logomachy.” From λογομαχεω logomacheō (2 Timothy 2:14), and that from λογος logos and μαχομαι machomai to fight over words, late and rare word, here only in N.T. See Plato (Tim. 1085 F) for “wars in words” Whereof (εχ ων ex hōn). “From which things.” Surmisings Old word from υπονοεω huponoeō to surmise, to suspect (Acts 25:18), only here in N.T. All these words are akin (envy, πτονος phthonos strife, ερις eris railings or slanders, βλασπημιαι blasphēmiai), all products of an ignorant and conceited mind. [source]
Present active participle of νοσεω noseō to be sick, to be morbid over, old word, only here in N.T. [source]
Our “logomachy.” From λογομαχεω logomacheō (2 Timothy 2:14), and that from λογος logos and μαχομαι machomai to fight over words, late and rare word, here only in N.T. See Plato (Tim. 1085 F) for “wars in words” Whereof (εχ ων ex hōn). “From which things.” Surmisings Old word from υπονοεω huponoeō to surmise, to suspect (Acts 25:18), only here in N.T. All these words are akin (envy, πτονος phthonos strife, ερις eris railings or slanders, βλασπημιαι blasphēmiai), all products of an ignorant and conceited mind. [source]
“From which things.” [source]
Old word from υπονοεω huponoeō to surmise, to suspect (Acts 25:18), only here in N.T. All these words are akin (envy, πτονος phthonos strife, ερις eris railings or slanders, βλασπημιαι blasphēmiai), all products of an ignorant and conceited mind. [source]
See on 1 Timothy 3:6. [source]
Although he knows nothing. oP. Very frequent in Acts. Comp. 1 Timothy 1:7. [source]
N.T.oLit. sick. Comp. ὑγιαίνουσι healthful 1 Timothy 6:3. [source]
oP. olxx. Quite often in Class. Lit. processes of inquiry; hence, debates. Comp. 1 Timothy 1:4. [source]
N.T.oolxx, oClass. One of the unique compounds peculiar to these Epistles. The verb λογομαχεῖν 2 Timothy 2:14. [source]
N.T.oSee Acts href="/desk/?q=ac+13:25&sr=1">Acts 13:25; Acts 25:18; Acts 27:27. [source]
Reverse Greek Commentary Search for 1 Timothy 6:4
Old word from ζητεω zēteō See Acts 15:2 for the word where also ζητημα zētēma (question) occurs. ητησις Zētēsis (process of inquiry) means a meticulous dispute (1 Timothy 6:4). With a Jew So correct text, not Ιουδαιων Ioudaiōn (Jews). Probably some Jew resented John‘s baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). About purifying See John 2:6 for the word. The committee from the Sanhedrin had challenged John‘s right to baptize (John 1:25). The Jews had various kinds of baptisms or dippings (Hebrews 6:2), “baptisms of cups and pots and brazen vessels” (Mark 6:4). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint. [source]
Ablative case of the masculine plural article των tōn by the (folks) of Chloe (genitive case). The words “which are of the household” are not in the Greek, though they correctly interpret the Greek, “those of Chloe.” Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name Chloe means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. Contentions Unseemly wranglings (as opposed to discussing, διαλεγομαι dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
Unseemly wranglings (as opposed to discussing, διαλεγομαι dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
Comp. 2 Timothy 1:3, 2 Timothy 1:5, 19. Const. with holding. The emphasis of the passage is on these words. They express conscientious purity and sincerity in contrast with those who are described as branded in their own conscience, and thus causing their followers to fall away from the faith (1 Timothy 4:1, 1 Timothy 4:2). The passage illustrates the peculiar treatment of “faith” in these Epistles, in emphasizing its ethical aspect and its ethical environment. This is not contrary to Paul's teaching, nor does it go to the extent of substituting morals for faith as the condition of salvation and eternal life. See 2 Timothy 1:9; 2 Timothy 2:1; Titus 3:5. Nonetheless, there is a strong and habitual emphasis on good works (see 1 Timothy 2:10; 1 Timothy 5:10; 1 Timothy 6:18; 2 Timothy 2:21; 2 Timothy 3:17; Titus 1:16; Titus 2:7, Titus 2:14; Titus 3:1, Titus 3:8, Titus 3:14), and faith is placed in a series of practical duties (see 1 Timothy 1:5, 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 2 Timothy 1:13; 1 Timothy 1:19; 1 Timothy 2:7; 1 Timothy 3:9; 1 Timothy 6:11; 2 Timothy 2:22; 2 Timothy 3:10). “Holding the mystery of the faith in a pure conscience” is a significant association of faith with ethics. As Weiss puts it: “It is as if the pure conscience were the vessel in which the mystery of the faith is preserved.” The idea is sound and valuable. A merely intellectual attitude toward the mystery which, in every age, attaches to the faith, will result in doubt, questioning, and wordy strife (see 1 Timothy 6:4; 2 Timothy 2:23; Titus 3:9), sometimes in moral laxity, sometimes in despair. Loyalty and duty to God are compatible with more or less ignorance concerning the mystery. An intellect, however powerful and active, joined with an impure conscience, cannot solve but only aggravates the mystery; whereas a pure and loyal conscience, and a frank acceptance of imposed duty along with mystery, puts one in the best attitude for attaining whatever solution is possible. See John 7:17. [source]
Only in the Pastorals. See 1 Timothy 6:4; 2 Timothy 3:4. The verb means primarily to make a smoke: hence, metaphorically, to blind with pride or conceit. Neither A.V. nor Rev. puffed up, preserves the radical sense, which is the sense here intended - a beclouded and stupid state of mind as the result of pride. [source]
“Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. [source]
First aorist passive participle of τυπος tuphoō old word (from εμπεσηι εις tuphos smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1 Timothy 6:4; 2 Timothy 3:4. [source]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
“That not.” Being puffed up (τυποω tuphōtheis). First aorist passive participle of τυπος tuphoō old word (from εμπεσηι εις tuphos smoke, pride), to raise a smoke or mist (a smoke-screen of pride). In N.T. only here; 1 Timothy 6:4; 2 Timothy 3:4. He fall into Second aorist active subjunctive with εμπιπτω hina mē negative purpose, of εν empiptō old verb, to fall into. Note both εις en and κριμα του διαβολου eis as in Matthew 12:11; Luke 10:36. The condemnation of the devil (κριμα krima tou diabolou). See note on Romans 3:8 for του διαβολου krima Best to take tou diabolou as objective genitive, though subjective in 1 Timothy 3:7, “the condemnation passed on or received by the devil” (not just “the slanderer,” any slanderer). [source]
Precipitate, reckless, headstrong in the pursuit of a bad end under the influence of passion. Only here and Acts 19:36. In lxx, slack, loose, hence foolish, Proverbs 10:14, and dividing or parting asunder, as the lips; of one who opens his lips and speaks hastily or thoughtlessly, Proverbs 13:3. Comp. 1Timothy href="/desk/?q=1ti+3:6&sr=1">1 Timothy 3:6, and comp. 1 Timothy 6:4. [source]
Better, questionings. See on 1 Timothy 6:4. [source]
N.T.oolxx, oClass. Comp. λογομαχίας disputesof words, 1 Timothy 6:4, and see 1 Corinthians 4:20. [source]
Word apparently coined by Paul from λογομαχια logomachia (1 Timothy 6:4 which see), a back formation in that case. A mere war of words displeases Paul. (Titus 3:9). [source]
See note on Colossians 3:8; 1 Timothy 6:4. [source]
“Legal battles.” See note on 1 Timothy 6:4; 2 Timothy 2:23. Wordy fights about Mosaic and Pharisaic and Gnostic regulations. [source]
Lit. concerning all things. The exact phrase, N.T.oFor analogous use of περὶ comp. Luke 10:40, Luke 10:41; Acts 19:25; 1 Timothy 1:19; 1 Timothy 6:4, 1 Timothy 6:21; 2 Timothy 3:8. [source]