KJV: Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:
YLT: And the end of the charge is love out of a pure heart, and of a good conscience, and of faith unfeigned,
Darby: But the end of what is enjoined is love out of a pure heart and a good conscience and unfeigned faith;
ASV: But the end of the charge is love out of a pure heart and a good conscience and faith unfeigned:
| Τὸ | - |
|
Parse: Article, Nominative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| τέλος | the goal |
|
Parse: Noun, Nominative Neuter Singular Root: τέλος Sense: end. |
|
| τῆς | of [our] |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| παραγγελίας | instruction |
|
Parse: Noun, Genitive Feminine Singular Root: παραγγελία Sense: announcement, a proclaiming or giving a message to. |
|
| ἀγάπη | love |
|
Parse: Noun, Nominative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
|
| ἐκ | out of |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| καθαρᾶς | a pure |
|
Parse: Adjective, Genitive Feminine Singular Root: καθαρός Sense: clean, pure. |
|
| καρδίας | heart |
|
Parse: Noun, Genitive Feminine Singular Root: καρδία Sense: the heart. |
|
| συνειδήσεως | a conscience |
|
Parse: Noun, Genitive Feminine Singular Root: συνείδησις Sense: the consciousness of anything. |
|
| ἀγαθῆς | good |
|
Parse: Adjective, Genitive Feminine Singular Root: ἀγαθός Sense: of good constitution or nature. |
|
| πίστεως | a faith |
|
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. |
|
| ἀνυποκρίτου | sincere |
|
Parse: Adjective, Genitive Feminine Singular Root: ἀνυπόκριτος Sense: unfeigned, undisguised, sincere. |
|
Greek Commentary for 1 Timothy 1:5
See Romans 6:21; Romans 10:4 for τελος telos (the good aimed at, reached, result, end). [source]
Not “questionings.” Romans 13:9. “Three conditions for the growth of love” (Parry): “Out of a pure heart” (εκ καταρας καρδιας ek katharas kardias O.T. conception), “and a good conscience” (και συνειδησεως αγατης kai suneidēseōs agathēs for which see note on Romans 2:15), “and faith unfeigned” (και πιστεως ανυποκριτου kai pisteōs anupokritou late compound verbal in 2 Corinthians 6:6; Romans 12:9). [source]
The article with “Commandment” points back to might'st charge, 1 Timothy 1:3. Rend. therefore, of the charge. Τέλος endaim, that which the charge contemplates. [source]
See on Galatians 5:22. The questionings, on the contrary, engendered strifes (2 Timothy 2:23). Love to men is meant, as meant as N.T. When the word is used absolutely. See Romans 13:10. [source]
Comp. Luke 10:27, “Thou shalt love the Lord thy God out of they whole heart ( ἐξ ὅλης καρδίας σου ), and in or with ( ἐν ) thy whole soul,” etc. For a pure heart, comp. 2 Timothy 2:22. Καθαρός purein Paul only Romans 14:20. The phrase a pure heart occurs, outside of the Pastorals only in 1 Peter 1:22. For καρδία heartsee on Romans 1:21. [source]
Comp 2 Timothy 1:3. Συνείδησις conscienceis common in Paul. See on 1 Peter 3:16. [source]
Ἁνυπόκριτος unfeignedtwice in Paul, Romans 12:9; 2 Corinthians 6:6, both times as an attribute of love. In James 3:17, it is an attribute of wisdom, and in 1 Peter 1:22, of brotherly love. Notice the triad, love, conscience, faith. There is nothing un-Pauline in the association of conscience and faith, although, as a fact, Paul does not formally associate them. In 1 Corinthians 8:7, 1 Corinthians 8:10, 1 Corinthians 8:12, conscience is associated with knowledge. [source]
Reverse Greek Commentary Search for 1 Timothy 1:5
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Christ put a stop to the law as a means of salvation (Romans 6:14; Romans 9:31; Ephesians 2:15; Colossians 2:14) as in Luke 16:16. Christ is the goal or aim of the law (Galatians 3:24). Christ is the fulfilment of the law (Matthew 5:17; Romans 13:10; 1 Timothy 1:5). But here (Denney) Paul‘s main idea is that Christ ended the law as a method of salvation for “every one that believeth” whether Jew or Gentile. Christ wrote finis on law as a means of grace. [source]
Not that justification is through love; but the faith of the justified, which is their subjective principle of life, exhibits its living energy through love in which the whole law is fulfilled (Galatians 5:14). See 1 Timothy 1:5; 1 Thessalonians 1:3; 1 Corinthians 13:1-13. [source]
Plural, charges or precepts, command (Acts 16:24), prohibition (Acts 5:28), right living (1 Timothy 1:5). Military term in Xenophon and Polybius. [source]
Usually of a single commandment or injunction, but sometimes for the whole body of the moral precepts of Christianity, as 2 Peter 2:21; 2 Peter 3:2. The reference may be explained by ἡ παραγγελία thecommandment, 1 Timothy 1:5, meaning the gospel as the divine standard of conduct and faith. Comp. 2 Timothy 1:14. The phrase τηρεῖν τὴν ἐντολὴν tokeep the commandment is Johannine. See John 14:15, John 14:21; John 15:10; 1 John 2:3, 1 John 2:4; 1 John 3:22, 1 John 3:24; 1 John 5:3. [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]
See on 1 Timothy 1:5. It refers to what follows, that thou might'st war, etc. [source]
Const. with call on the Lord. The phrase, 1 Timothy 1:5; 1 Peter 1:22. Comp. Matthew 5:8. [source]
See on 1 Timothy 1:5. For the peculiar collocation of the Greek words, comp. Acts 17:28; Romans 1:12; Ephesians 1:15. The writer's thought is probably not confined to Christian faith, but has in view the continuity of Judaism and Christianity. In 2 Timothy 1:3he speaks of serving God from his forefathers. In Acts 24:14Paul is represented as saying that even as a Christian he serves the God of his fathers, believing all things contained in the law and the prophets. [source]
See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). Remembrance Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
The relative ωι hōi is the dative case with λατρευω latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER- Remembrance (μνειαν mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]