KJV: But foolish and unlearned questions avoid, knowing that they do gender strifes.
YLT: and the foolish and uninstructed questions be avoiding, having known that they beget strife,
Darby: But foolish and senseless questionings avoid, knowing that they beget contentions.
ASV: But foolish and ignorant questionings refuse, knowing that they gender strifes.
| Τὰς | - |
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Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| μωρὰς | foolish |
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Parse: Adjective, Accusative Feminine Plural Root: μωρός Sense: foolish. |
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| ἀπαιδεύτους | ignorant |
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Parse: Adjective, Accusative Feminine Plural Root: ἀπαίδευτος Sense: without instruction, and disciple, uneducated, ignorant, rude. |
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| ζητήσεις | speculations |
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Parse: Noun, Accusative Feminine Plural Root: ἐκζήτησις Sense: a seeking. |
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| παραιτοῦ | refuse |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: παραιτέομαι Sense: to ask along side, beg to have near one. |
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| εἰδὼς | knowing |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Singular Root: οἶδα Sense: to see. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| γεννῶσιν | they breed |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: γεννάω Sense: of men who fathered children. |
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| μάχας | quarrels |
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Parse: Noun, Accusative Feminine Plural Root: μάχη Sense: a fight or combat. |
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Greek Commentary for 2 Timothy 2:23
Old verbal, here only in N.T. Untrained, uneducated, “speculations of a half-educated mind” (Parry). [source]
See note on 1 Timothy 4:7. They gender strifes (γεννωσιν μαχας gennōsin machas). Present active indicative of old and common verb γενναω gennaō (Romans 9:11). “They beget battles.” See note on 2 Timothy 2:14. [source]
Present active indicative of old and common verb γενναω gennaō (Romans 9:11). “They beget battles.” See note on 2 Timothy 2:14. [source]
In Pastorals only here and Titus 3:9. Μωρός means dull, sluggish, stupid: applied to the taste, flat, insipid: comp. μωρανθῇ havelost his savor, Matthew 5:13. In Pastorals never substantively, a fool, but so in 1 Corinthians 3:18; 1 Corinthians 4:10. Comp. ἄφρων , 1 Corinthians 15:36. [source]
Rev. ignorant is better; but the meaning at bottom is undisciplined: questions of an untrained mind, carried away with novelties: questions which do not proceed from any trained habit of thinking. [source]
Better, questionings. See on 1 Timothy 6:4. [source]
See on 1 Timothy 4:7. Better, refuse or decline. [source]
Only here in Pastorals. In Paul, metaphorically, 1 Corinthians 4:15; Philemon 1:10; Galatians 4:24. [source]
Reverse Greek Commentary Search for 2 Timothy 2:23
Also rendered in New Testament refuse, Hebrews 12:19, Hebrews 12:25, where both meanings occur. See also 2 Timothy 2:23, Rev. Our phrase, beg off, expresses the idea here. [source]
This common Greek verb is used in various ways, to ask something from one (Mark 15:6), to deprecate or ask to avert (Hebrews 12:19), to refuse or decline (Acts 25:11), to shun or to avoid (2 Timothy 2:23), to beg pardon or to make excuses for not doing or to beg (Luke 14:18). All these ideas are variations of αιτεω aiteō to ask in the middle voice with παρα para in composition.The first (ο πρωτος ho prōtos). In order of time. There are three of the “many” (“all”), whose excuses are given, each more flimsy than the other.I must needs I have necessity. The land would still be there, a strange “necessity.”Have me excused (εχε με παρηιτημενον eche me parēitēmenon). An unusual idiom somewhat like the English perfect with the auxiliary “have” and the modern Greek idiom with εχω echō but certainly not here a Greek periphrasis for παρηιτησο parēitēso This perfect passive participle is predicate and agrees with με me See a like idiom in Mark 3:1; Luke 12:19 (Robertson, Grammar, pp. 902f.). The Latin had a similar idiom, habe me excusatum. Same language in Luke 14:19. [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]
Comp. 1 Timothy 5:11; 2 Timothy 2:23; Titus 3:10. oP. The primary meaning is to ask as a favor (Mark 15:6; Hebrews 12:19). Mostly in this sense in lxx, as 1 Samuel 20:6, 1 Samuel 20:28. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as Luke href="/desk/?q=lu+14:18&sr=1">Luke 14:18, Luke 14:19; 4Macc. 11:2. To decline, refuse, avoid, as here, Acts 25:11; Hebrews 12:25. [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 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]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Luke 16:2-475 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), 1714040292_1 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
“Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. [source]
Present middle imperative second person singular of παραιτεω paraiteō old verb, to ask of one and then to beg off from one as in Luke 14:18.; Acts 25:11; 1 Timothy 4:7; 1 Timothy 5:11; Titus 3:10; 2 Timothy 2:23. [source]
Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
N.T.oComp. παραιτοῦ avoid 2 Timothy 2:23; ἐκτρεπόμενος turningaway, 1 Timothy 6:20; and ἐκκλίνετε turnaway, Romans 16:17. [source]
“Legal battles.” See note on 1 Timothy 6:4; 2 Timothy 2:23. Wordy fights about Mosaic and Pharisaic and Gnostic regulations. [source]
See on 2 Timothy 2:23. For genealogies see on 1 Timothy 1:4. [source]