KJV: But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
YLT: and those wishing to be rich, do fall into temptation and a snare, and many desires, foolish and hurtful, that sink men into ruin and destruction,
Darby: But those who desire to be rich fall into temptation and a snare, and many unwise and hurtful lusts, which plunge men into destruction and ruin.
ASV: But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition.
| Οἱ | Those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| βουλόμενοι | desiring |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: βούλομαι Sense: to will deliberately, have a purpose, be minded. |
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| πλουτεῖν | to be rich |
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Parse: Verb, Present Infinitive Active Root: πλουτέω Sense: to be rich, to have abundance. |
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| ἐμπίπτουσιν | fall |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἐμπίπτω Sense: to fall into. |
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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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| πειρασμὸν | temptation |
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Parse: Noun, Accusative Masculine Singular Root: πειρασμός Sense: an experiment, attempt, trial, proving. |
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| παγίδα | a snare |
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Parse: Noun, Accusative Feminine Singular Root: παγίς Sense: snare, trap, noose. |
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| ἐπιθυμίας | desires |
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Parse: Noun, Accusative Feminine Plural Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
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| πολλὰς | many |
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Parse: Adjective, Accusative Feminine Plural Root: πολύς Sense: many, much, large. |
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| ἀνοήτους | foolish |
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Parse: Adjective, Accusative Feminine Plural Root: ἀνόητος Sense: not understood, unintelligible. |
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| βλαβεράς | harmful |
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Parse: Adjective, Accusative Feminine Plural Root: βλαβερός Sense: hurtful, injurious. |
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| βυθίζουσιν | plunge |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: βυθίζω Sense: to plunge into the deep, to sink. |
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| τοὺς | - |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώπους | men |
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Parse: Noun, Accusative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ὄλεθρον | ruin |
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Parse: Noun, Accusative Masculine Singular Root: ὀλέθριος Sense: ruin, destroy, death. |
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| ἀπώλειαν | destruction |
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Parse: Noun, Accusative Feminine Singular Root: ἀπώλεια Sense: destroying, utter destruction. |
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Greek Commentary for 1 Timothy 6:9
The will Some MSS. have “trust in riches” in Mark 10:24. Possibly Paul still has teachers and preachers in mind. [source]
See note on 1 Timothy 3:6 for εν εις en -παγιδα eis and note on 1 Timothy 3:7 for ανοητους pagida (snare). Foolish (βλαβερας anoētous). See Galatians 3:1, Galatians 3:3. Hurtful Old adjective from βυτιζουσιν blaptō to injure, here alone in N.T. Drown (βυτος buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
See Galatians 3:1, Galatians 3:3. [source]
Old adjective from βυτιζουσιν blaptō to injure, here alone in N.T. Drown (βυτος buthizousin). Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” (ολετρος eis olethron kai apōleian). Not annihilation, but eternal punishment. The combination only here, but for απωλεια olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
Late word (literary Koiné{[28928]}š) from εις ολετρον και απωλειαν buthos (bottom), to drag to the bottom. In N.T. only here and Luke 5:7 (of the boat). Drown in the lusts with the issue “in destruction and perdition” Not annihilation, but eternal punishment. The combination only here, but for απωλεια olethros see note on 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Corinthians 5:5 and for apōleia see note on 2 Thessalonians 2:3; Philemon 3:19. [source]
Better, they that desire to be rich. It is not the possession of riches, but the love of them that leads men into temptation. [source]
See on Matthew 6:13. [source]
oP. Lit. fall into; but invariably in N.T. with εἰς intoTemptation ( πειρασμὸν )See on Matthew 6:13. [source]
Foolish answers to several words in N.T., ἀνοήτος, ἀσύνετος, ἄφρων, μωρός. Ἁνοήτος notunderstanding; a want of proper application of the moral judgment or perception, as Luke 24:25, note; Galatians 3:1, note. Ἄφρων is senseless, stupid, of images, beasts. Comp. Luke 12:20, note. Ἁσύνετος approaches the meaning of ἀνοήτος unintelligentSee 27:12. It also implies a moral sense, wicked, Wisd. 1:5; 11:15; Sirach 15:7. On the etymological sense, see on Matthew href="/desk/?q=mt+11:25&sr=1">Matthew 11:25; see on Mark 12:33; see on Luke 2:47. Μωρός is without forethought, as Matthew 7:26; Matthew 25:3; without learning, as 1 Corinthians 1:27; 1 Corinthians 3:18; with a moral sense, empty, useless, 2 Timothy 2:23; Titus 3:9; and impious, godless, Matthew 5:22; Psalm 94:8; Jeremiah 5:21. [source]
N.T.olxx once, Proverbs 10:26. [source]
Only here and Luke 5:7, note. A strong expression of the results of avarice. [source]
See on 1 Thessalonians 1:9, and additional note. [source]
It is unsafe to distinguish between ὄλεθρος destructionin general, and ἀπώλεια as pointing mainly to destruction of the soul. Ἁπώλεια sometimes of spiritual destruction, as Philemon 1:28; but also of destruction and waste in general, as Mark 14:4; Acts 8:20. One is reminded of Virgil, Aen. iii. 56:“Quid non mortalia pectora cogis,Auri sacra fames?” [source]
Reverse Greek Commentary Search for 1 Timothy 6:9
Only here and 1 Timothy 6:9, of drowning men in destruction. From βυθός ,the depth. Wyc., they were almost drenched. [source]
Consecutive use of ωστε hōste and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυτος buthos In the N.T. only here and 1 Timothy 6:9. [source]
This word μετοχος metochos from μετεχω metechō to have with, means participation with one in common blessings (Hebrews 3:1, Hebrews 3:14; Hebrews 6:4; Hebrews 12:8). While κοινωνος koinōnos (Luke 5:10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon‘s lead.Help them (συλλαβεσται sullabesthai). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Philemon 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24).So that they began to sink Consecutive use of ωστε hōste and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυτος buthos In the N.T. only here and 1 Timothy 6:9. [source]
A picturesque word. Originally, to draw in or contract. Used of furling sails, and of closing the fingers; of drawing back for shelter; of keeping back one's real thoughts; by physicians, of withholding food from patients. It is rather straining a point to say, as Canon Farrar, that Paul is using a nautical metaphor suggested by his constantly hearing the word for furling sail used during his voyage. Paul's metaphors lie mainly on the lines of military life, architecture, agriculture, and the Grecian games. The statement of Canon Farrar, that he “constantly draws his metaphors from the sights and circumstances immediately around him, ” is rather at variance with his remark that, with one exception, he “cannot find a single word which shows that Paul had even the smallest susceptibility for the works of nature” (“Paul,” i., 19). Nautical metaphors are, to say the least, not common in Paul's writings. I believe there are but three instances: Ephesians 4:14; 1 Timothy 1:19; 1 Timothy 6:9. Paul means here that he suppressed nothing of the truth through fear of giving offence. Compare Galatians 2:12; Hebrews 10:38. [source]
See on Luke 24:25. In N.T. and lxx always in an active sense. See Luke 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3. Νοῦς is used by Paul mainly with an ethical reference, as the faculty of moral judgment. See on Romans 7:23. Ἀνόητος therefore indicates a folly which is the outgrowth of a moral defect. Paul is not alluding to a national characteristic of the Galatians. [source]
Comp. 1 Timothy 6:9; 2 Timothy 2:26. In Paul, Romans 11:9, see note. Both reproach and snare govern διαβόλου. [source]
Late word from ονειδιζω oneidizō See note on Romans 15:3. The snare of the devil (παγιδα του διαβολου pagida tou diabolou). Here subjective genitive, snare set by the devil. Παγις Pagis old word from πηγνυμι pēgnumi to make fast. So a snare for birds (Luke 21:35), any sudden trap (Romans 11:9), of sin (1 Timothy 6:9), of the devil (1 Timothy 3:7; 2 Timothy 2:26). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit 1 Timothy 3:6, money 1 Timothy 6:9, women, ambition). [source]
Here subjective genitive, snare set by the devil. Παγις Pagis old word from πηγνυμι pēgnumi to make fast. So a snare for birds (Luke 21:35), any sudden trap (Romans 11:9), of sin (1 Timothy 6:9), of the devil (1 Timothy 3:7; 2 Timothy 2:26). Ancients used it of the snares of love. The devil sets special snares for preachers (conceit 1 Timothy 3:6, money 1 Timothy 6:9, women, ambition). [source]
Vulgate, avaritia. Common word (from πιλαργυρος philarguros 2 Timothy 3:12, and that from πιλοσ αργυρος philosβουλομενοι πλουτειν arguros), only here in N.T. Refers to 1 Timothy 6:9 (ριζα παντων των κακων boulomenoi ploutein). [source]
Real temptation here. See James 1:2 for “trials.”When he hath been approved (δοκιμος γενομενος dokimos genomenos). “Having become approved,” with direct reference to το δοκιμιον to dokimion in James 1:3. See also Romans 5:4 for δοκιμη dokimē (approval after test as of gold or silver). This beatitude (μακαριος makarios) is for the one who has come out unscathed. See 1 Timothy 6:9.The crown of life The same phrase occurs in Revelation 2:10. It is the genitive of apposition, life itself being the crown as in 1 Peter 5:4. This crown is “an honourable ornament” (Ropes), with possibly no reference to the victor‘s crown (garland of leaves) as with Paul in 1 Corinthians 9:25; 2 Timothy 4:8, nor to the linen fillet Στεπανος Stephanos has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew 27:29).The Lord. Not in the oldest Greek MSS., but clearly implied as the subject of επηγγειλατο epēggeilato (he promised, first aorist middle indicative). [source]
“Having become approved,” with direct reference to το δοκιμιον to dokimion in James 1:3. See also Romans 5:4 for δοκιμη dokimē (approval after test as of gold or silver). This beatitude (μακαριος makarios) is for the one who has come out unscathed. See 1 Timothy 6:9. [source]