KJV: If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
YLT: if any one be teaching otherwise, and do not consent to sound words -- those of our Lord Jesus Christ -- and to the teaching according to piety,
Darby: If any one teach differently, and do not accede to sound words, those of our Lord Jesus Christ, and the teaching which is according to piety,
ASV: If any man teacheth a different doctrine, and consenteth not to sound words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;
| τις | anyone |
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Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ἑτεροδιδασκαλεῖ | teaches another doctrine |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἑτεροδιδασκαλέω Sense: to teach other or different doctrine. |
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| προσέρχεται | draws near |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: προσέρχομαι Sense: to come to, approach. |
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| ὑγιαίνουσιν | [the] being sound |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: ὑγιαίνω Sense: to be sound, to be well, to be in good health. |
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| λόγοις | words |
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Parse: Noun, Dative Masculine Plural Root: λόγος Sense: of speech. |
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| τοῖς | - |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| κατ’ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| εὐσέβειαν | godliness |
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Parse: Noun, Accusative Feminine Singular Root: εὐσέβεια Sense: reverence, respect. |
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| διδασκαλίᾳ | teaching |
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Parse: Noun, Dative Feminine Singular Root: διδασκαλία Sense: teaching, instruction. |
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Greek Commentary for 1 Timothy 6:3
See note on 1 Timothy 1:3 for this verb, present active indicative here in condition of first class. [source]
Also condition of first class with μη mē instead of ου ou Προσερχομαι Proserchomai (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews 4:16; Hebrews 7:25, etc.), but in the metaphorical sense of coming to one‘s ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). Sound words (υγιαινουσιν λογοις hugiainousin logois). See note on 1 Timothy 1:10 for υγιαινω hugiainō The words of our Lord Jesus Christ Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
See note on 1 Timothy 1:10 for υγιαινω hugiainō [source]
Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock‘s opinion like 1 Timothy 5:18; Acts 20:35, at least in the Spirit of Jesus as Acts 16:7; 1 Corinthians 11:23) or objective genitive about Jesus like 2 Timothy 1:8; 1 Corinthians 1:18. According to godliness (κατα ευσεβειαν kata eusebeian). Promoting (designed for) godliness as in Titus 1:1. [source]
Promoting (designed for) godliness as in Titus 1:1. [source]
See on 1 Timothy 1:3. [source]
Lit. draw nigh. To approach as one who confidingly accepts another's proffer. Hence, to assent to. Comp. Acts 10:28; 1 Peter 2:4; Hebrews 4:16; Hebrews 10:22. Often in lxx, and habitually in the literal sense. The figurative sense, 4:15; 6:26. oP. The phrase only here. [source]
Either concerning our Lord, or spoken by him. Probably the latter, according to N.T. usage, in which word of the Lord or word of God commonly means the word that proceeds from God. The phrase words of our Lord Jesus Christ only here. [source]
The phrase only here. See on 1Timothy href="/desk/?q=1ti+1:10&sr=1">1 Timothy 1:10. For εὐσέβεια , on 1 Timothy 2:2. [source]
Reverse Greek Commentary Search for 1 Timothy 6:3
Both Matthew and Mark use ἰσχύοντες , the strong. This use of the verb in its primary sense, to be in sound health, is found in Luke 7:10; Luke 15:27; and once in John, 3Ep. 3 John 1:2. For this meaning it is the regular word in medical writings. Paul uses it only in the metaphorical sense: sound doctrine, sound words, sound in faith, etc. See 1 Timothy 1:10; 1 Timothy 6:3; Titus 1:13, etc. [source]
N.T.oLit. sick. Comp. ὑγιαίνουσι healthful 1 Timothy 6:3. [source]
The words in which the faith - the contents of belief - finds expression. Comp. 1 Timothy 6:3; 2 Timothy 1:13. The phrase only here. Paul has τὸ ῥῆμα τῆς πίστεως theword of the faith, Romans 10:8. [source]
First aorist active infinitive of προσμενω prosmenō old verb, attributed by Luke to Paul in Acts 13:43. That thou mightest charge (ινα παραγγειληις hina paraggeilēis). Subfinal clause with ινα hina and the first aorist active subjunctive of παραγγελλω paraggellō old verb, to transmit a message along (παρα para) from one to another. See 2 Thessalonians 3:4, 2 Thessalonians 3:6, 2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33. Certain men Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow ( παρακολουθεῖν ) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:1-9(comp. 2 Timothy 3:7); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1 Timothy 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Only here and Titus 2:12. Comp. κατ ' εὐσέβειαν accordingto godliness, 1 Timothy 6:3; Titus 1:1; and ἐν πάσῃ εὐσεβείᾳ inall godliness, 1 Timothy 2:2. See also 1 Timothy 4:7; 1 Timothy 6:11, and on godliness, 1 Timothy 2:2. [source]
Wrong. Στερεὸς sureis attributive, not predicative. Rend. the firm foundation of God standeth. The phrase foundation of God, N.T.o Θεμέλιος foundationis an adjective, and λίθος stoneis to be supplied. It is not to be taken by metonymy for οἰκία house(2 Timothy 2:20), but must be interpreted consistently with it, and, in a loose way, represents or foreshadows it. So we speak of an endowed institution as a foundation. By “the sure foundation of God” is meant the church, which is “the pillar and stay of the truth” (1 Timothy 3:15), by means of which the truth of God is to withstand the assaults of error. The church has its being in the contents of “the sound teaching” (1 Timothy 1:10), which is “according to godliness” (1 Timothy 6:3), and which is deposited in it. “The mystery of godliness “ is intrusted to it (1 Timothy 3:16). Its servants possess “the mystery of the faith” (1 Timothy 3:9). In 1 Corinthians 3:11, Christ is represented as “ the chief corner-stone.” In Ephesians 2:20, the church is built “upon the foundation of the apostles and prophets,” with Christ as the corner-stone, and grows into a “holy temple ( ναὸν ) in the Lord.” Here, the church itself is the foundation, and the building is conceived as a great dwelling-house. While the conception of the church here does not contradict that of Paul, the difference is apparent between it and the conception in Ephesians, where the church is the seat of the indwelling and energy of the Holy Spirit. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17. Στερεός firmonly here, Hebrews 5:12, Hebrews 5:14, and 1 Peter 5:9(note). Ἕστηκεν standethin contrast with overthrow (2 Timothy 2:18). [source]
See note on 1 Timothy 1:15; 1 Timothy 6:3; Romans 16:17. Some would see a reference here to Christ as the Personal Logos. That he may be able (ινα δυνατος ηι hina dunatos ēi). Final clause with present active subjunctive. Paul several times uses δυνατος ειμι dunatos eimi in the sense of δυναμαι dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). The gainsayers Present active participle of αντιλεγω antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
Or according to godliness. Comp. 1 Timothy 6:3. This addition describes the peculiar and essential character of the truth which is held and known by God's elect, namely, that it is concerned with the fear and obedience of God - all that constitutes true piety. See on 1 Timothy 1:10. [source]
Ὑγιής sound, only here in Pastorals. The usual form is the participle, as ὑγιαινόντων λόγων , 2 Timothy 1:13; ὑγιαίνουσι λόγοις , 1 Timothy 6:3. [source]
The verb oP., and in this sense only in Hebrews and 1 Peter 2:4. See a peculiar usage in 1 Timothy 6:3. Comp. ἐγγίζειν todraw near, James 4:8; Hebrews 7:19. [source]
Used in the New Testament both in a physical and moral sense. The former is found only here and in Luke's Gospel. See Luke 5:31; Luke 7:10; Luke 15:27. Paul uses it of soundness in faith or doctrine. See 1 Timothy 1:10; 1 Timothy 6:3; 2 Timothy 1:13; Titus 2:2. Here of Gaius' bodily health, as is shown by soul in the next clause. [source]
In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]
To be taken with ευοδουσται euodousthai and like περι peri in 1 Corinthians 16:1, “concerning all things.”Thou mayest prosper (σε ευοδουσται se euodousthai). Infinitive in indirect discourse (object infinitive) after ευχομαι euchomai with accusative of general reference σε se (as to thee). Ευοδοω Euodoō is old verb (from ευοδος euodos ευ eu and οδος hodos prosperous in a journey), to have a good journey, to prosper, in lxx, in N.T. only this verse (twice), 1 Corinthians 16:2; Romans 1:10.Be in health In Paul this word always means sound teaching (1 Timothy 1:10; 1 Timothy 6:3), but here and in Luke 5:31; Luke 7:10; Luke 15:27, of bodily health. Brooke wonders if Gaius‘ health had caused his friends anxiety.Even as thy soul prospereth (κατως ευοδουται σου η πσυχη kathōs euodoutai sou hē psuchē). A remarkable comparison which assumes the welfare (present middle indicative of ευοδοω euodoō) of his soul (πσυχη psuchē here as the principle of the higher life as in John 12:27, not of the natural life as in Matthew 6:25). [source]