KJV: Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
YLT: willing to be teachers of law, not understanding either the things they say, nor concerning what they asseverate,
Darby: desiring to be law-teachers, not understanding either what they say or concerning what they so strenuously affirm.
ASV: desiring to be teachers of the law, though they understand neither what they say, nor whereof they confidently affirm.
θέλοντες | desiring |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: θέλω Sense: to will, have in mind, intend. |
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εἶναι | to be |
Parse: Verb, Present Infinitive Active Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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νομοδιδάσκαλοι | teachers of the Law |
Parse: Noun, Nominative Masculine Plural Root: νομοδιδάσκαλος Sense: a teacher and interpreter of the law: among the Jews. |
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νοοῦντες | understanding |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: νοέω Sense: to perceive with the mind, to understand, to have understanding. |
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μήτε | neither |
Parse: Conjunction Root: μήτε Sense: and not, neither … nor, not so. |
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λέγουσιν | they are saying |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: λέγω Sense: to say, to speak. |
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μήτε | nor |
Parse: Conjunction Root: μήτε Sense: and not, neither … nor, not so. |
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περὶ | [that] about |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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διαβεβαιοῦνται | they confidently assert |
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Plural Root: διαβεβαιόομαι Sense: to affirm strongly, assert confidently. |
Greek Commentary for 1 Timothy 1:7
Compound only in N.T. (here, Luke 5:17; Acts 5:34) and ecclesiastical writers. [source]
Concessive participle of νοεω noeō old verb (Ephesians 3:4, Ephesians 3:20). Neither what (μητε α mēte ha). Relative α ha (which things). Nor whereof Here the interrogative τινων tinōn used in sense of relative ων hōn It may be regarded as the use of an indirect question for variety (Parry). They confidently affirm (διαβεβαιουνται diabebaiountai). Present middle indicative of the common Koiné{[28928]}š compound, in N.T. only here and Titus 3:8. [source]
Relative α ha (which things). [source]
Here the interrogative τινων tinōn used in sense of relative ων hōn It may be regarded as the use of an indirect question for variety (Parry). They confidently affirm (διαβεβαιουνται diabebaiountai). Present middle indicative of the common Koiné{[28928]}š compound, in N.T. only here and Titus 3:8. [source]
Present middle indicative of the common Koiné{[28928]}š compound, in N.T. only here and Titus 3:8. [source]
The participle is explanatory and confirmatory of the preceding statement: since they desire. [source]
oP. It occurs in Luke 5:17and Acts 5:34. Νόμος is, apparently, the Mosaic law. These teachers may have been arbitrary interpreters of that law, but in what way, cannot be shown. [source]
Better, though they understand. [source]
The latter expression is an advance on the former, as appears not only from the verbs themselves, but from the different pronominal expressions. They know not what they say, nor what kind of things they are of which they speak so confidently. The compound διαβεβαιοῦσωαι toaffirm, PastoComp. Titus 3:8. The false teachers announce their errors with assurance. [source]
Reverse Greek Commentary Search for 1 Timothy 1:7
Only in Luke and 1 Timothy 1:7. Luke often uses νομικὸς , conversant with the law, but in the other word the element of teaching is emphasized, probably in intentional contrast with Christ's teaching. [source]
Luke sometimes has ην διδασκων autos in the nominative as unemphatic “he” as here, not “he himself.”Was teaching (ησαν κατημενοι ēn didaskōn). Periphrastic imperfect again like our English idiom.Were sitting by Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
Periphrastic imperfect again. There is no “by” in the Greek.Doctors of the law (ιεροδιδασκαλος nomodidaskaloi). A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come).Out of every village of Galilee and Judea and Jerusalem Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that John 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Matthew 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.The power of the Lord was with him to heal (Κυριου dunamis Kuriou ēn eis to iāsthai auton). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here δυναμεις Kuriou refers to Jehovah.Dunamis (dynamite) is one of the common words for “miracles” What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. [source]
A compound word formed after analogy of γραμματεις hierodidaskalos but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1 Timothy 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” (νομικος grammateis) as in Matthew and Mark (See note on Matthew 5:20; Matthew 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs νομος nomikos (one skilled in the law, οι γραμματεις και οι Παρισαιοι nomos) as in Luke 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see note on Matthew 3:7, note on Matthew 5:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in Luke 5:21 where Luke has separate articles (οι ησαν εληλυτοτες hoi grammateis kai hoi Pharisaioi), distinguishing between them, though one article may occur as in Matthew 5:20 or no article as here in Matthew 5:17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” (εκ πασης κωμης της Γαλιλαιας και Ιουδαιας και Ιερουσαλημ hoi ēsan elēluthotes periphrastic past perfect active, had come). [source]
The grandson of Hillel, teacher of Paul (Acts 22:3), later president of the Sanhedrin, and the first of the seven rabbis termed “Rabban.” It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke 2:47) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and “a doctor of the law” This word appears already in Luke 5:17 of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1 Timothy 1:7). Like other great rabbis he had a great saying: “Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess.” He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. [source]
Or “in themselves.” Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short. Comparing themselves with themselves (συνκρινοντες εαυτους εαυτοις sunkrinontes heautous heautois). Associate instrumental case εαυτοις heautois after συνκρινοντες sunkrinontes (verb just explained). Paul is not keen to fall into the trap set for him. Are without understanding The regular form for present active indicative third plural of συνιημι suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν suniousin (omega form συνιω suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17. [source]
The regular form for present active indicative third plural of συνιημι suniēmi to comprehend, to grasp. Some MSS. have the late form συνιουσιν suniousin (omega form συνιω suniō). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians 5:17; 1 Timothy 1:7). Cf. Mark 8:17. [source]
Although he knows nothing. oP. Very frequent in Acts. Comp. 1 Timothy 1:7. [source]
Or, with which I was intrusted. Comp Titus 1:3; Romans 3:2; 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4. The ἐγώ Iemphatically asserts the authority of Paul against the “teachers of the law” (1 Timothy 1:7). [source]
See note on 1 Timothy 2:8. That thou affirm confidently (σε διαβεβαιουσται se diabebaiousthai). Indirect command. For the verb see note on 1 Timothy 1:7. That they may be careful Sub-final use of ινα hina with present active subjunctive of προντιζω phrontizō old verb, only here in N.T. To maintain good works Present middle infinitive of προιστημι proistēmi intransitive use, to stand before, to take the lead in, to care for. Paul is anxious that “believers” may take the lead in good works. [source]
Indirect command. For the verb see note on 1 Timothy 1:7. [source]
PastoSee on 1 Timothy 1:7. Constantly, not continually, but uniformly and consistently. So Book of Common Prayer, “Collect for Saint John Baptist's Day,” “and after his example constantly speak the truth.” Rend. affirm steadfastly. [source]
The phrase N.T.oComp. 1 Timothy 1:7. Νομικός mostly in Luke. Everywhere except here a lawyer, with the article or τὶς . [source]
Living creatures, old word, from ζωος zōos (alive), Judges 1:10; Revelation 4:6-9.Without reason (αλογα aloga). Old adjective, in N.T. only here, Judges 1:10; Acts 25:27. Brute beasts like τηρια thēria (wild animals).Born Perfect passive participle of γενναω gennaō animals Old adjective in ικος ̇ikos (from πυσις phusis nature), natural animals, here only in N.T.To be taken (εις αλωσιν eis halōsin). “For capture” (old substantive, from αλοω haloō here only in N.T.).And destroyed “And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
Perfect passive participle of γενναω gennaō animals Old adjective in ικος ̇ikos (from πυσις phusis nature), natural animals, here only in N.T.To be taken (εις αλωσιν eis halōsin). “For capture” (old substantive, from αλοω haloō here only in N.T.).And destroyed “And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
“And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
“In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts. [source]