KJV: Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;
YLT: Those rich in the present age charge thou not to be high-minded, nor to hope in the uncertainty of riches, but in the living God, who is giving to us all things richly for enjoyment; --
Darby: Enjoin on those rich in the present age not to be high-minded, nor to trust on the uncertainty of riches; but in the God who affords us all things richly for our enjoyment;
ASV: Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy;
| Τοῖς | To the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| πλουσίοις | rich |
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Parse: Adjective, Dative Masculine Plural Root: πλούσιος Sense: wealthy, abounding in material resources. |
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| νῦν | present |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| αἰῶνι | age |
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Parse: Noun, Dative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
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| παράγγελλε | instruct [them] |
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Parse: Verb, Present Imperative Active, 2nd Person Singular Root: παραγγέλλω Sense: to transmit a message along from one to another, to declare, announce. |
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| ὑψηλοφρονεῖν | to be high-minded |
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Parse: Verb, Present Infinitive Active Root: ὑψηλοφρονέω Sense: to be high minded, proud. |
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| μηδὲ | nor |
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Parse: Conjunction Root: μηδέ Sense: and not, but not, nor, not. |
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| ἠλπικέναι | to have hope |
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Parse: Verb, Perfect Infinitive Active Root: ἐλπίζω Sense: to hope. |
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| πλούτου | of riches |
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Parse: Noun, Genitive Masculine Singular Root: πλοῦτος Sense: riches, wealth. |
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| ἀδηλότητι | [the] uncertainty |
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Parse: Noun, Dative Feminine Singular Root: ἀδηλότης Sense: uncertainty. |
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| Θεῷ | God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τῷ | the [One] |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| παρέχοντι | providing |
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Parse: Verb, Present Participle Active, Dative Masculine Singular Root: παρέχω Sense: to reach forth, offer. |
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| ἡμῖν | us |
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Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| πάντα | all things |
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Parse: Adjective, Accusative Neuter Plural Root: πᾶς Sense: individually. |
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| πλουσίως | richly |
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Parse: Adverb Root: πλουσίως Sense: abundantly, richly. |
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| ἀπόλαυσιν | enjoyment |
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Parse: Noun, Accusative Feminine Singular Root: ἀπόλαυσις Sense: enjoyment. |
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Greek Commentary for 1 Timothy 6:17
“In the now age,” in contrast with the future. [source]
Present active infinitive with negative in indirect command after παραγγελλε paraggelle “not to be high-minded.” Only instance of the word save some MSS. of Romans 11:20 (for μη υπσηλαπρονει mē hupsēlaphronei) and a scholion on Pindar. Have their hope set (ηλπικεναι ēlpikenai). Perfect active infinitive of ελπιζω elpizō On the uncertainty of riches Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
Perfect active infinitive of ελπιζω elpizō [source]
Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
He alone is stable, not wealth. [source]
“A lavish emphasis to the generosity of God” (Parry). Απολαυσις Apolausis is old word from απολαυω apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
Forming one conception. Chrysostom says:; “Rich in this world, for others are rich in the world to come.” Comp. Luke 16:25. Πλουσίος richby Paul only metaphorically. See 2 Corinthians 8:9; Ephesians 2:4. The phrase ὁ νῦν αἰών thenow age, only here and Titus 2:12, the usual expression being ὁ αἰὼν οὗτος thisage or world, which is not found in Pastorals. [source]
The verb N.T.oolxx, oClass. Comp. Romans 11:20; Romans 12:16. [source]
A rendering which weakens the sense by withdrawing the emphasis from the thought of uncertainty. Rend. the uncertainty of riches. For a similar construction see Romans 6:4. Ἁδηλότης uncertaintyN.T.oolxx. Originally obscurity. Πλοῦτος wealthfrequent in Paul, but never in the material sense. The play upon the word rich in this and the next verse will be noticed. [source]
Lit. for enjoyment. Only here and Hebrews 11:25. See 3 Maccabees 7:16. In class. occasionally, but the verb ἀπολαύειν tohave enjoyment or benefit is common. A contrast is implied between being highminded on account of wealth - cherishing and worshipping it - and rightly enjoying it. The true character of such enjoyment is shown in the next verse. [source]
Reverse Greek Commentary Search for 1 Timothy 6:17
A stronger expression than new life. It gives more prominence to the main idea, newness, than would be given by the adjective. Thus 1 Timothy 6:17, uncertainty of riches; not uncertain riches, as A.V. [source]
Only here in the New Testament. The kindred adjective ἄδηλος notmanifest, occurs Luke 11:44(see note) and 1 Corinthians 14:8. Compare also ἀδηλότης uncertainty 1 Timothy 6:17. He runs with a clear perception of his object, and of the true manner and result of his striving. [source]
Lit. out of the world, the present (world which is ) evil. For αἰών ageor period, see John 1:9, and additional note on 2 Thessalonians 1:9. Here it has an ethical sense, the course and current of this world's affairs as corrupted by sin. Comp. 2 Corinthians 4:4. Ἑνεστῶτος , present, as contrasted with the world to come. Elsewhere we have ὁ νῦν αἰών thenow world (1 Timothy 6:17); ὁ αἰὼν τοῦκοσμοῦ theperiod of this world (Ephesians 2:2); ὁ αἰὼν οὗτος thisworld or age (Romans 7:2). Ἑνεστῶτος , not impending, as some expositors, - the period of wickedness and suffering preceding the parousia (2 Thessalonians 2:3), which would imply a limitation of Christ's atoning work to that period. Comp. 2 Thessalonians 2:2; 2 Timothy 3:1; 1 Corinthians 7:26. The sense of present as related to future is clear in Romans 8:38; 1 Corinthians 3:22; Hebrews 9:9. For the evil character of the present world as conceived by Paul, see Romans 12:2; 1 Corinthians 2:6; 2 Corinthians 4:4; Ephesians 2:2. [source]
“Age.” See this identical expression in Matthew 12:32 for the present time (Galatians 1:4; 1 Timothy 6:17) and the future life (Ephesians 2:7; Luke 20:35). Both combined in Mark 10:30; Luke 18:30. [source]
Present active imperative of ενοικεω enoikeō to make one‘s home, to be at home. In you (εν υμιν en humin). Not “among you.” Richly Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
Old adverb from πλουσιος plousios (rich). See note on 1 Timothy 6:17. The following words explain πλουσιως plousiōs In all wisdom (εν πασηι σοπιαι en pasēi sophiāi). It is not clear whether this phrase goes with πλουσιως plousiōs (richly) or with the participles following (διδασκοντες και νουτετουντες didaskontes kai nouthetountes see note on Colossians 1:28). Either punctuation makes good sense. The older Greek MSS. had no punctuation. There is an anacoluthon here. The participles may be used as imperatives as in Romans 12:11., Romans 12:16. With psalms The same song can have all three words applied to it. Singing with grace (εν χαριτι αιδοντες en chariti āidontes). In God‘s grace (2 Corinthians 1:12). The phrase can be taken with the preceding words. The verb αιδω āidō is an old one (Ephesians 5:19) for lyrical emotion in a devout soul. In your hearts Without this there is no real worship “to God” How can a Jew or Unitarian in the choir lead in the worship of Christ as Saviour? Whether with instrument or with voice or with both it is all for naught if the adoration is not in the heart. [source]
According to the strict Greek idiom, life the now. This idiom and the following, τῆς μελλούσης N.T.oThe phrase ὁ νῦν αἰών thepresent aeon, 1 Timothy 6:17; 2 Timothy 4:10; 1 Corinthians 3:21-230. Ὁ αἰών οὗτος this aeon, a few times in the Gospels, often in Paul, nowhere else. We have ὁ αἰών ὁ μέλλων theaeon which is to be, and ὁ αἰών ὁ ἐρχόμενος or ἐπερχόμενος theaeon which is coming on, in the Gospels, once in Paul (Ephesians 2:7), and in Hebrews once, μέλλων αἰών without the article. Ἑν τῷ καιρῷ τούτῳ inthis time, of the present as contrasted with the future life, Mark 10:30; Luke 18:30. Ὁ νυν καιρός thenow time, in the same relation, Romans 8:18. For ζωὴ lifesee on John 1:4. The force of the genitive with ἐπαγγελία promisemay be expressed by for. Godliness involves a promise for this life and for the next; but for this life as it reflects the heavenly life, is shaped and controlled by it, and bears its impress. Godliness has promise for the present life because it has promise for the life which is to come. Only the life which is in Christ Jesus (2 Timothy 1:1) is life indeed, 1 Timothy 6:19. Comp. 1 Peter 3:10; 1714007855_12. [source]
See on 1 Timothy 6:17. Contrast love his appearing, 2 Timothy 4:8. [source]
Imperfect (MSS. also have aorist, εγκατελιπεν egkatelipen) active of the old double compound verb εγκαταλειπω egkataleipō for which see note on Romans 9:29. Clearly in contrast to 2 Timothy 4:9 and in the sense of 1 Timothy 6:17, wilful desertion. Only mentioned elsewhere in Colossians 4:14. [source]
Then and to each one in his own experience. See note on Romans 10:12; 1 Timothy 6:17. [source]
Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ἀπόλαυσις enjoymentsee on 1 Timothy 6:17. Πρόσκαιρος fora season, temporary, rare in N.T. olxx. Once in Paul, see 2 Corinthians 4:18. [source]
“Rather having chosen” (second aorist middle of αιρεω haireō to take for oneself a position). To be entreated with Present passive infinitive of the double compound συνκακουχεω sunkakoucheō (from συν κακοσ εχω sun class="normal greek">κακουχεω kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος Apolausis is old word from προσ καιρος apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Present passive infinitive of the double compound συνκακουχεω sunkakoucheō (from συν κακοσ εχω sun class="normal greek">κακουχεω kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος Apolausis is old word from προσ καιρος apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
Exclamatory interjection as in James 4:13. Direct address to the rich as a class as in 1 Timothy 6:17. Apparently here James has in mind the rich as a class, whether believer, as in James 1:10., or unbeliever, as in James 2:1., James 2:6. The plea here is not directly for reform, but a warning of certain judgment (James 5:1-6) and for Christians “a certain grim comfort in the hardships of poverty” (Ropes) in James 5:7-11. [source]
In faith and grace. Compare James 2:6, James 2:7; 1 Timothy 6:17, 1 Timothy 6:18; Luke 12:21; Matthew 19:21. [source]