KJV: For we brought nothing into this world, and it is certain we can carry nothing out.
YLT: for nothing did we bring into the world -- it is manifest that we are able to carry nothing out;
Darby: For we have brought nothing into the world: it is manifest that neither can we carry anything out.
ASV: for we brought nothing into the world, for neither can we carry anything out;
| οὐδὲν | Nothing |
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Parse: Adjective, Accusative Neuter Singular Root: οὐδείς Sense: no one, nothing. |
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| εἰσηνέγκαμεν | we brought |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: εἰσφέρω Sense: to bring into, in or to. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| κόσμον | world |
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Parse: Noun, Accusative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| οὐδὲ | neither |
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Parse: Adverb Root: οὐδέ Sense: but not, neither, nor, not even. |
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| ἐξενεγκεῖν | to carry out |
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Parse: Verb, Aorist Infinitive Active Root: ἐκφέρω Sense: to carry out, to bear forth. |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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| δυνάμεθα | are we able |
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Parse: Verb, Present Indicative Middle or Passive, 1st Person Plural Root: δύναμαι Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom. |
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Greek Commentary for 1 Timothy 6:7
Note play on the prepositions εισ eiṡ and εχ eẋ f0). [source]
Omit and and certain. Rend. ὅτι becauseThe statement is: We brought nothing into the world because we can carry nothing out. The fact that we brought nothing into the world is shown by the impossibility of our taking with us anything out of it; since if anything belonging to us in our premundane state had been brought by us into the world, it would not be separated from us at our departure from the world. Comp. Job 1:21; Ecclesiastes 5:15; Psalm 49:17. [source]
Reverse Greek Commentary Search for 1 Timothy 6:7
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]