重新查詢
                         THE FOURTH GROUP

                      THE PASTORAL EPISTLES

                          FIRST TIMOTHY
                              TITUS
                          SECOND TIMOTHY

                          A.D. 65 TO 68

                      BY WAY OF INTRODUCTION

        It is necessary to discuss introductory matters
concerning the three because they are common to them all. It is
true that some modern scholars admit as Pauline the personal
passages in  2Ti 1:15-18  4:9-22  while they deny the genuineness
of the rest. But that criticism falls by its own weight since
precisely the same stylistic characteristics appear in these
admitted passages as in the rest and no earthly reason can be
advanced for Paul's writing mere scraps or for the omission of
the other portions and the preservation of these by a second
century forger.

        The external evidence for the Pauline authorship is
strong and conclusive (Clement, Polycarp, Irenaeus, Tertullian,
Theophilus, the Muratorian Canon). "Traces of their circulation
in the church before Marcion's time are clearer than those which
can be found for Romans and II Corinthians" (Zahn, _Introduction
to the N.T._, tr. II, p. 85). Marcion and Tatian rejected them
because of the condemnation of asceticism by Paul.

        Objections on internal grounds are made on the lines laid
down by Baur and followed by Renan. They are chiefly four. The
"most decisive" as argued by McGiffert (_History of Christianity
in the Apostolic Age_, p. 402) is that "the Christianity of the
Pastoral Epistles is not the Christianity of Paul." He means as
we know Paul in the other Epistles. But this charge is untrue. It
is true that Paul here lists faith with the virtues, but he does
that in  Ga 5:22 . Nowhere does Paul give a loftier word about
faith than in  1Ti 1:12-17 . Another objection urged is that the
ecclesiastical organization seen in the Pastoral Epistles belongs
to the second century, not to the time of Paul's life. Now we
have the Epistles of Ignatius in the early part of the second
century in which "bishop" is placed over "elders" of which there
is no trace in the New Testament (Lightfoot). A forger in the
second century would certainly have reproduced the ecclesiastical
organization of that century instead of the first as we have it
in the Pastoral Epistles. There is only here the normal
development of bishop (=elder) and deacon. A third objection is
made on the ground that there is no room in Paul's life as we
know it in the Acts and the other Pauline Epistles for the events
alluded to in the Pastoral Epistles and it is also argued on late
and inconclusive testimony that Paul was put to death A.D. 64 and
had only one Roman imprisonment. If Paul was executed A.D. 64,
this objection has force in it, though Bartlet (_The Apostolic
Age_) tries to make room for them in the period covered by the
Acts. Duncan makes the same attempt for the Pauline scraps
admitted by him as belonging to the hypothecated imprisonment in
Ephesus. But, if we admit the release of Paul from the first
Roman imprisonment, there is ample room before his execution in
A.D. 68 for the events referred to in the Pastoral Epistles and
the writing of the letters (his going east to Ephesus, Macedonia,
to Crete, to Troas, to Corinth, to Miletus, to Nicopolis, to
Rome), including the visit to Spain before Crete once planned for
( Ro 15:24,28 ) and mentioned by Clement of Rome as a fact ("the
limit of the west"). The fourth objection is that of the language
in the Pastoral Epistles. Probably more men are influenced by
this argument than by any other. The ablest presentation of this
difficulty is made by P. N. Harrison in _The Problem of the
Pastoral Epistles_ (1921). Besides the arguments Dr. Harrison has
printed the Greek text in a fashion to help the eye see the
facts. Words not in the other Pauline Epistles are in red,
Pauline phrases (from the other ten) are underlined, _hapax
legomena_ are marked by an asterisk. At a superficial glance one
can see that the words here not in the other Pauline Epistles and
the common Pauline phrases are about equal. The data as to mere
words are broadly as follows according to Harrison: Words in the
Pastorals, not elsewhere in the N.T. (Pastoral _hapax legomena_)
175 (168 according to Rutherford); words in the other ten Pauline
Epistles not elsewhere in the N.T. 470 (627 according to
Rutherford). Variations in MSS. will account for some of the
difficulty of counting. Clearly there is a larger proportion of
new words in the Pastorals (about twice as many) than in the
other Pauline Epistles. But Harrison's tables show remarkable
differences in the other Epistles also. The average of such words
per page in Romans is 4, but 5.6 in II Corinthians, 6.2 in
Philippians, and only 4 in Philemon. Parry (_Comm._, p. CXVIII)
notes that of the 845 words in the Pastorals as compared with
each other 278 occur only in I Tim., 96 only in Titus, 185 only
in II Tim. "If vocabulary alone is taken, this would point to
separate authorship of each epistle." And yet the same style
clearly runs through all three. After all vocabulary is not
wholly a personal problem. It varies with age in the same person
and with the subject matter also. Precisely such differences
exist in the writings of Shakespeare and Milton as critics have
long ago observed. The only problem that remains is whether the
differences are so great in the Pastoral Epistles as to prohibit
the Pauline authorship when "Paul the aged" writes on the problem
of pastoral leadership to two of the young ministers trained by
him who have to meet the same incipient Gnostic heresy already
faced in Colossians and Ephesians. My judgment is that, all
things considered, the contents and style of the Pastoral
Epistles are genuinely Pauline, mellowed by age and wisdom and
perhaps written in his own hand or at least by the same
amanuensis in all three instances. Lock suggests Luke as the
amanuensis for the Pastorals.

        The conclusion of Lock is that "either they are genuine
'letters' or artificial 'Epistles'" (_Int. Crit. Comm._, p. XXV).
If not genuine, they are forgeries in Paul's name
(pseudepigraphic). "The argument from style is in favour of the
Pauline authorship, that from vocabulary strongly, though not
quite conclusively, against it" (Lock, _Op. Cit._, p. XXIX). I
should put the case for the Pauline authorship more strongly than
that and shall treat them as Paul's own. Parry (_Comm._, p.
CXIII) well says: "It is not reasonable to expect that a private
letter, addressed to a personal friend, for his own instruction
and consideration, should exhibit the same features as a letter
addressed to a community for public, oral communication."

        Special Books on the Pastoral Epistles (besides
Introductions to the N.T., Apostolic History, Lives of Paul, the
Epistles of Paul as a whole): Belser (1907), Bernard (_Cambridge
Gr. T., 1899), E. F. Brown (_Westminster_, 1917), Bowen (_Dates
of P. Letters_, 1900), Dibelius (_Handbuch_, 1913), Ellicott
(1883), P. Fairbairn, P. N. Harrison (_Problem of the Past.
Eps._, 1921), Harvey (1890), Hesse (_Die Entst._, 1889),
Humphreys (_Camb. B._, 1897), Huther (1890), H. J. Holtzmann
(1880), James (_Genuineness and Authorship of P. Eps._, 1906),
Kohler (_Schriften N.T._, 2 Aufl. 1907), Knabenbauer (1913),
Kraukenberg (1901), Laughlin (_Past. Eps. in Light of One Rom.
Imp._, 1905), Lilley (1901), W. Lock (_Int. & Crit. Comm._,
1924), Lutgert (_Die Irrlehre d. P._, 1909), Maier (_Die
Hauptprobleme d. P._, 1910), Mayer (1913), Meinertz (1913),
Michaelis, W (Pastoralbriefe etc. zur Echtheitsfrage der
Pastoralbriefe, 1930), Niebergall (_Handbuch_, 1909), Parry
(1920), Plummer (_Exp. B._, 1896), Pope (1901), Riggenbach
(1898), Stock (_Plain Talks on_, 1914), Strachan (_Westm. N.T._,
1910), von Soden (_Hand-Comm._, 1891), Wace (_Sp. Comm._, 1885),
B. Weiss (_Meyer Komm._, ed. 5, 1886), White (Exp. Grk. T.,
1910), Wohlenberg (_Zahn's Komm._, 1906).

                          FIRST TIMOTHY
                         PROBABLY A.D. 65

                          FROM MACEDONIA

                      BY WAY OF INTRODUCTION

        Assuming the Pauline authorship the facts shape up after
this fashion. Paul had been in Ephesus ( 1Ti 1:3 ) after his
arrival from Rome, which was certainly before the burning of Rome
in A.D. 64. He had left Timothy in charge of the work in Ephesus
and has gone on into Macedonia ( 1Ti 1:3 ), possibly to Philippi
as he had hoped ( Php 2:24 ). He wishes to help Timothy meet the
problems of doctrine (against the Gnostics), discipline, and
church training which are increasingly urgent. There are personal
touches of a natural kind about Timothy's own growth and
leadership. There are wise words here from the greatest of all
preachers to a young minister whom Paul loved.

經文:

提摩太前書 1:1-1:1

註釋:

 {According to the commandment} (kat' epitag(886e)).  A late
_Koin(825f) word (Polybius, Diodorus), but a Pauline word also in
N.T. This very idiom ("by way of command") in  1Co 7:6  2Co 8:8  Ro 16:26  1Ti 1:1  Tit 1:3 . Paul means to say that he is an
apostle under orders. {Of God our Saviour} (	heou s(9374)(8872)os
h(886d)(936e)). Genitive case with epitag(886e). In the LXX s(9374)(8872) (old
word from s(937a)(935c) for agent in saving, applied to deities,
princes, kings, etc.) occurs 20 times, all but two to God. The
Romans called the emperor "Saviour God." In the N.T. the
designation of God as Saviour is peculiar to  Lu 1:47  Jude 1:25  1Ti 1:3  2:3  4:10  Tit 1:3  2:10  3:4 . In the other Epistles
Paul uses it of Christ ( Php 3:20  Eph 5:23 ) as in  2Ti 1:10 .
In  2Pe 1:1  we have "our God and Saviour Jesus Christ" as in
 Tit 2:13 . {Our hope} (	(8873) elpidos h(886d)(936e)). Like  Col 1:27 .
More than the author and object of hope, "its very substance and
foundation" (Ellicott).

經文:

提摩太前書 1:2-1:2

註釋:

 {True} (gn(8873)i(9369)). Legitimate, not spurious. Old word from
ginomai, but Pauline only in N.T. ( Php 4:3  2Co 8:8  Tit
1:4 ). In  Php 2:20  the adverb gn(8873)i(9373) occurs and of Timothy
again. {Christ Jesus} (Christou I(8873)ou). So twice already in
verse  1  and as usual in the later Epistles ( Col 1:1  Eph
1:1 ).

經文:

提摩太前書 1:3-1:3

註釋:

 {As I exhorted} (kath(9373) parekalesa). There is an ellipse of
the principal clause in verse  4  ({so do I now} not being in the
Greek). {To tarry} (prosmeinai). First aorist active infinitive
of prosmen(935c), old verb, attributed by Luke to Paul in  Ac
13:43 . {That thou mightest charge} (hina paraggeil(8869)s).
Subfinal clause with hina and the first aorist active
subjunctive of paraggell(935c), old verb, to transmit a message
along (para) from one to another. See  2Th 3:4,6,10 . Lock
considers this idiom here an elliptical imperative like  Eph
4:29  5:33 . {Certain men} (	isin). Dative case. Expressly
vague (no names as in  1:20 ), though Paul doubtless has certain
persons in Ephesus in mind. {Not to teach a different doctrine}
(m(8820)heterodidaskalein). Earliest known use of this compound
like kakodidaskalein of Clement of Rome. Only other N.T.
example in  6:3 . Eusebius has heterodidaskalos. Same idea in
 Ga 1:6  2Co 11:4  Ro 16:17 . Perhaps coined by Paul.

經文:

提摩太前書 1:4-1:4

註釋:

 2Pe
1:16 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Pe
1' or engs='2Pe
1'
經文:

提摩太前書 1:5-1:5

註釋:

 {The end} (	o telos). See  Ro 6:21  10:4  for 	elos (the
good aimed at, reached, result, end). {Love} (agap(885c)). Not
"questionings."  Ro 13:9 . "Three conditions for the growth of
love" (Parry): "Out of a pure heart" (ek katharas kardias, O.T.
conception), "and a good conscience" (kai suneid(8873)e(9373) agath(8873),
for which see  Ro 2:25 ), "and faith unfeigned" (kai piste(9373)
anupokritou, late compound verbal in  2Co 6:6  Ro 12:9 ).

經文:

提摩太前書 1:6-1:6

註釋:

 {Having swerved} (astoch(8873)antes). First aorist active
participle of astoche(935c), compound _Koin(825f) verb (Polybius,
Plutarch) from astochos (a privative and stochos, a mark),
"having missed the mark." In N.T. only here,  6:21  2Ti 2:18 .
With the ablative case h(936e) (which). {Have turned aside}
(exetrap(8873)an). Second aorist passive indicative of ektrep(935c),
old and common verb, to turn or twist out or aside. In medical
sense in  Heb 12:13 . As metaphor in  1Ti 1:6  6:20  2Ti 4:4 .
{Vain talking} (mataiologian). Late word from mataiologos,
only here in N.T., in the literary _Koin(825f).

經文:

提摩太前書 1:7-1:7

註釋:

 {Teachers of the law} (
omodidaskaloi). Compound only in
N.T. (here,  Lu 5:17  Ac 5:34 ) and ecclesiastical writers.
{Though they understand} (
oountes). Concessive participle of

oe(935c), old verb ( Eph 3:4,20 ). {Neither what} (m(8874)e ha).
Relative ha (which things). {Nor whereof} (m(8874)e peri tin(936e)).
Here the interrogative 	in(936e) used in sense of relative h(936e).
It may be regarded as the use of an indirect question for variety
(Parry). {They confidently affirm} (diabebaiountai). Present
middle indicative of the common _Koin(825f) compound, in N.T. only
here and  Tit 3:8 .

經文:

提摩太前書 1:8-1:8

註釋:

 {If a man use it lawfully} (ean tis aut(9369) chr(8874)ai).
Condition of third class with ean and present middle
subjunctive of chraomai with instrumental case.

經文:

提摩太前書 1:9-1:9

註釋:

 {Is not made for} (ou keitai). The use of keitai for
	etheitai (perfect passive of 	ith(886d)i) is a common enough
idiom. See the same point about law in  Ga 18-23  Ro 13:13 . For
"knowing this" (eid(9373) touto) see  Eph 5:5 . {Unruly}
(anupotaktois). Dative (like all these words) of the late
verbal (a privative and hupotass(935c)). In N.T. only here,  Tit
1:6,10  Heb 2:8 . {Ungodly} (asebesi). See  Ro 4:5  5:6 .
{Sinners} (hamart(936c)ois). See  Ro 3:7 . {Unholy} (anosiois).
Common word (a privative and hosios. In N.T. only here and
 2Ti 3:2 . {Profane} (eb(886c)ois). Old word from ain(935c), to go,
and (886c)os, threshold. See  Heb 12:16 . {Murderers of fathers}
(patrol(9369)ais). Late form for common Attic patral(9369)ais (from
pat(8872), father, and aloia(935c), to smite) only here in N.T.
{Murderers of mothers} (m(8874)rol(9369)ais). Late form Attic
m(8874)ral(9369)ais. Only here in N.T. {Manslayers} (andraphonois).
Old compound (an(8872), man, phonos, murder). Only here in N.T.

經文:

提摩太前書 1:10-1:10

註釋:

 {For abusers of themselves with men} (arsenokoitais). Late
compound for sodomites. In N.T. only here and  1Co 6:9 .
{Men-stealers} (andrapodistais). Old word from andrapodiz(935c)
(from an(8872), man, pous, foot, to catch by the foot), to
enslave. So enslavers, whether kidnappers (men-stealers) of free
men or stealers of the slaves of other men. So slave-dealers. By
the use of this word Paul deals a blow at the slave-trade (cf.
Philemon). {Liars} (pseustais). Old word, see  Ro 3:4 . {False
swearers} (epiorkois). Old word (epi, orkos, oath).
Perjurers. Only here in N.T. For similar lists, see  1Co 5:11  6:9f.  Ga 5:19f.  Ro 1:28f.  13:13  Col 3:5  Eph 5:5  2Ti 3:2f .
{The sound doctrine} (	(8869) hugiainous(8869) didaskali(8369)). Dative
case after antikeitai, for which verb see  Ga 5:17  for the
conflict between the Spirit and the flesh. "The healthful
(hugiain(935c), old word for being well, as  Lu 5:31  3Jo 1:2 , in
figurative sense in N.T. only in the Pastorals) teaching." See
 Tit 1:9  2Ti 4:3 .

經文:

提摩太前書 1:11-1:11

註釋:

 {Of the blessed God} (	ou makariou theou). Applied to God
only here and  6:15 , but in  Tit 2:13  makarios occurs with
elpis (hope) of the "epiphany of our great God and Saviour
Jesus Christ." {Which was committed to my trust} (ho episteuth(886e)
eg(935c)). "with which (ho accusative retained with first aorist
passive verb episteuth(886e)) I was entrusted."

經文:

提摩太前書 1:12-1:12

註釋:

 1Co
3:5 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Co
3' or engs='1Co
3'
經文:

提摩太前書 1:13-1:13

註釋:

 {Before} (	o proteron). Accusative of general reference of
the articular comparative, "as to the former-time," formerly, as
in  Ga 4:13 . {Though I was} (onta). Concessive participle
agreeing with me. {Blasphemer} (lasph(886d)on). Old word either
from lax (stupid) and ph(886d)(885c), speech, or from lapt(935c), to
injure. Rare in N.T. but Paul uses lasph(886d)e(935c), to blaspheme in
 Ro 2:24 . {Persecutor} (di(936b)t(8873)). So far found only here.
Probably made by Paul from di(936b)(935c), which he knew well enough
( Ac 22:4,7  26:14f.  Ga 1:13,23  Php 3:6  2Ti 3:12 ).
{Injurious} (hubrist(886e)). Substantive, not adjective, "an
insolent man." Old word from hubriz(935c), in N.T. only here and  Ro
1:30 . {I obtained mercy} (ele(8874)h(886e)). First aorist passive
indicative of elee(935c), old verb. See  2Co 4:1  Ro 11:30f .
{Ignorantly} (agno(936e)). Present active participle of agnoe(935c),
"not knowing." Old verb ( Ro 2:4 ). In a blindness of heart. {In
unbelief} (en apisti(8369)). See  Ro 11:20,25 .

經文:

提摩太前書 1:14-1:14

註釋:

 {Abounded exceedingly} (huperepleonasen). Aorist active
indicative of the late and rare ( So 5:19  and in Herond.)
compound huperpleonaz(935c) (here alone in N.T.), in later
ecclesiastical writers. The simplex pleonaz(935c) Paul used in  Ro
5:20  6:1  and the kindred hupereperisseusen used also with h(880a)charis. Paul is fond of compounds with huper. For "faith in
Christ Jesus" see  Ga 3:26 , for "faith and love in Christ Jesus"
as here, see  2Ti 1:13 .

經文:

提摩太前書 1:15-1:15

註釋:

 {Faithful is the saying} (pistos ho logos). Five times in
the Pastorals ( 1Ti 1:15  3:1  4:9  Tit 3:8  2Ti 2:11 ). It will
pay to note carefully pistis, pisteu(932c) pistos. Same use of
pistos (trustworthy) applied to logos in  Tit 1:9  Re 21:5  22:6 . Here and probably in  2Ti 2:11  a definite saying seems to
be referred to, possibly a quotation (hoti) of a current saying
quite like the Johannine type of teaching. This very phrase
(Christ coming into the world) occurs in  Joh 9:37  11:27  16:28  18:37 . Paul, of course, had no access to the Johannine writings,
but such "sayings" were current among the disciples. There is no
formal quotation, but "the whole phrase implies a knowledge of
Synoptic and Johannine language" (Lock) as in  Lu 5:32  Joh
12:47 . {Acceptation} (apodoch(8873)). Genitive case with axios
(worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here
and  4:9 . {Chief} (pr(9374)os). Not (886e) (I was), but eimi (I
am). "It is not easy to think of any one but St. Paul as penning
these words" (White). In  1Co 15:9  he had called himself "the
least of the apostles" (elachistos t(936e) apostol(936e)). In  Eph 3:8 
he refers to himself as "the less than the least of all saints"
(	(9369) elachistoter(9369) pant(936e) hagi(936e)). On occasion Paul would
defend himself as on a par with the twelve apostles ( Ga 2:6-10 )
and superior to the Judaizers ( 2Co 11:5f.  12:11 ). It is not
mock humility here, but sincere appreciation of the sins of his
life (cf.  Ro 7:24 ) as a persecutor of the church of God ( Ga
1:13 ), of men and even women ( Ac 22:4f.  26:11 ). He had sad
memories of those days.

經文:

提摩太前書 1:16-1:16

註釋:

 {In me as chief} (en emoi pr(9374)(9369)). Probably starts with
the same sense of pr(9374)os as in verse  15  (rank), but turns to
order (first in line). Paul becomes the "specimen" sinner as an
encouragement to all who come after him. {Might shew forth}
(endeix(8874)ai). First aorist middle subjunctive (purpose with
hina) of endeiknumi, to point out, for which see  Eph 2:7 
(same form with hina). {Longsuffering} (makrothumian). Common
Pauline word ( 2Co 6:6 ). {For an ensample} (pros hupotup(9373)in).
Late and rare word (in Galen, Sext. Emp., Diog. Laert., here only
in N.T.) from late verb hupotupo(935c) (in papyri) to outline. So
substantive here is a sketch, rough outline. Paul is a sample of
the kind of sinners that Jesus came to save. See hupodeigma in
 2Pe 2:6 .

經文:

提摩太前書 1:17-1:17

註釋:

 This noble doxology is a burst of gratitude for God's grace
to Paul. For other doxologies see  Ga 1:5  Ro 11:36  16:27  Php
4:20  Eph 3:21  1Ti 6:16 . White suggests that Paul may have
often used this doxology in his prayers. Lock suggests "a Jewish
liturgical formula" (a needless suggestion in view of Paul's
wealth of doxologies seen above). For God's creative activity
(King of the ages) see  1Co 10:11  Eph 2:7  3:9,11 .
{Incorruptible} (aphthart(9369)). As an epithet of God also in  Ro
1:23 . {Invisible} (aorat(9369)). Epithet of God in  Col 1:15 .
{The only God} (mon(9369) the(9369)). So  Ro 16:27  Joh 5:44  17:3 .
{For ever and ever} (eis tous ai(936e)as t(936e) ai(936e)(936e)). "Unto the
ages of ages." Cf.  Eph 3:21  "of the age of the ages."

經文:

提摩太前書 1:18-1:18

註釋:

 {I commit} (paratithemai). Present middle indicative of
old and common verb, to place beside (para) as food on table,
in the middle to entrust ( Lu 12:48 ) and used by Jesus as he was
dying ( Lu 23:46 ). Here it is a banking figure and repeated in
 2Ti 2:2 . {According to the prophecies which went before on
thee} (kata tas proagousas epi se proph(8874)eias). Intransitive
use of proag(935c), to go before. When Timothy first comes before us
( Ac 16:2 ) "he was testified to" (emartureito) by the
brethren. He began his ministry rich in hopes, prayers,
predictions. {That by them thou mayest war the good warfare}
(hina strateu(8869) en autais t(886e) kal(886e) strateian). Cognate
accusative (strateian, old word from strateu(935c), in N.T. only
here and  2Co 4:4 ) with strateu(8869) (second person singular
middle present subjunctive of strateu(935c), old verb chiefly in
Paul in N.T.,  1Co 9:7  2Co 10:3 ). As if in defensive armour.

經文:

提摩太前書 1:19-1:19

註釋:

 {Holding faith and a good conscience} (ech(936e) pistin kai
agath(886e) suneid(8873)in). Possibly as a shield ( Eph 6:16 ) or at any
rate possessing ( Ro 2:20 ) faith as trust and a good conscience.
A leader expects them of his followers and must show them
himself. {Having thrust from them} (ap(9373)amenoi). First aorist
indirect middle participle of ap(9374)he(935c), to push away from one.
Old verb (see  Ro 11:1f. ). {Made shipwreck} (enauag(8873)an).
First aorist active indicative of 
auage(935c), old verb from

auagos (shipwrecked, 
aus, ship, agnumi, to break), to
break a ship to pieces. In N.T. only here and  2Co 11:25 .
{Concerning the faith} (peri t(886e) pistin). Rather, "concerning
their faith" (the article here used as a possessive pronoun, a
common Greek idiom).

經文:

提摩太前書 1:20-1:20

註釋:

 {Hymenaeus} (Humenaios). The same heretic reappears in
 2Ti 2:17 . He and Alexander are the chief "wreckers" of faith in
Ephesus. {Alexander} (Alexandros). Probably the same as the one
in  2Ti 4:14 , but not the Jew of that name in  Ac 19:33 , unless
he had become a Christian since then. {I delivered unto Satan}
(pared(936b)a t(9369) Satan(8369)). See this very idiom (paradounai t(9369)
Satan(8369)) in  1Co 5:5 . It is a severe discipline of apostolic
authority, apparently exclusion and more than mere abandonment
( 1Th 2:18  1Co 5:11  2Co 2:11 ), though it is an obscure matter.
{That they might be taught not to blaspheme} (hina paideuth(9373)in
m(8820)blasph(886d)ein). Purpose clause with hina and first aorist
passive subjunctive of paideu(935c). For this use of this common
late verb, see  1Co 11:32  2Co 6:9 .

經文:

提摩太前書 2:1-2:1

註釋:

 {First of all} (pr(9374)on pant(936e)). Take with parakal(935c). My
first request (first in importance). {Intercessions}
(enteuxeis). Late word (Polybius, Plutarch, etc.), only here in
N.T. and  4:5 , though the verb entugchan(935c) in  Ro 8:27,34  11:2,25 . The other three words for prayer are common ( Php
4:6 ). {For all men} (huper pant(936e) anthr(9370)(936e)). The scope of
prayer is universal including all kinds of sinners (and saints).

經文:

提摩太前書 2:2-2:2

註釋:

 {For kings} (huper basile(936e)). And this included Nero who
had already set fire to Rome and laid it on the Christians whom
he was also persecuting. {And all them that are in high place}
(kai pant(936e) t(936e) en huperoch(8869) ont(936e)). Huperoch(885c) is old word
(from huperochos and this from huper and ech(935c)), but in N.T.
only here and  1Co 2:1 . {That we may lead} (hina diag(936d)en).
Purpose clause with present active subjunctive of diag(935c), an old
and common verb, but in N.T. only here and  Tit 3:3 . {Tranquil}
((8872)emon). Late adjective from the old adverb (8872)ema (stilly,
quietly). Here only in N.T. {Quiet} (h(8873)uchion). Old adjective,
once in LXX ( Isa 66:2 ), in N.T. only here and  1Pe 3:4 . {Life}
(ion). Old word for course of life (not z(9388)). So  Lu 8:14 .
{Gravity} (semnot(8874)i). Old word from semnos ( Php 4:8 ), in
N.T. only here,  3:4  Tit 2:7 .

經文:

提摩太前書 2:3-2:3

註釋:

 {Acceptable} (apodekton). Late verbal adjective from
apodechomai. In inscriptions and papyri. In N.T. only here and
 5:4 .

經文:

提摩太前書 2:4-2:4

註釋:

 {Willeth} (	helei). God's wish and will in so far as he can
influence men. {That all men should be saved} (pantas anthr(9370)ous
s(9374)h(886e)ai). First aorist passive infinitive of s(937a)(935c) with
accusative of general reference. See  1Co 10:33  2Co 5:18f . {To
the knowledge} (eis epign(9373)in). "The full knowledge" as in  Col
1:6  Eph 4:13  (ten times in Paul). See  2Ti 3:7  for the whole
phrase "full knowledge of the truth" (al(8874)heia 14 times in the
Pastorals). Paul is anxious as in Colossians and Ephesians that
the Gnostics may not lead the people astray. They need the full
intellectual apprehension of Christianity.

經文:

提摩太前書 2:5-2:5

註釋:

 {One God} (heis theos). Regular Pauline argument for a
universal gospel ( Ga 3:20  Ro 3:30  Eph 4:6 ). {One mediator}
(heis mesit(8873)). Late word (Polybius, Philo) from mesos
(middle), a middle man. In N.T. only here,  Ga 3:20  Heb 8:6  9:15  12:24 . {Between God and men} (	heou kai anthr(9370)(936e)).
Ablative case (though objective genitive may explain it) after
mesit(8873) (notion of separation) as in  Ro 10:12  Heb 5:14 .
{Himself man} (anthr(9370)os). No "himself" (autos) in the Greek.

經文:

提摩太前書 2:6-2:6

註釋:

 {A ransom for all} (antilutron huper pant(936e)). "A
reminiscence of the Lord's own saying" (Lock) in  Mt 20:28  ( Mr
10:45 ) where we have lutron anti poll(936e). In the papyri huper
is the ordinary preposition for the notion of substitution where
benefit is involved as in this passage. Anti has more the idea
of exchange and antilutron huper combines both ideas. Lutron
is the common word for ransom for a slave or a prisoner. Paul may
have coined antilutron with the saying of Christ in mind (only
one MS. of  Ps 48:9  and Orph. _Litt_. 588). See  Ga 1:4  "who
gave himself for our sins." {The testimony} (	o marturion).
Either the nominative absolute or the accusative absolute in
apposition to the preceding clause like 	o adunaton in  Ro
8:3 . {In its own times} (kairois idiois). Locative case as in
 6:15  Tit 1:3 . See  Ga 6:9  for "due season." There is no
predicate or participle here, "the testimony in its due seasons"
(plural).

經文:

提摩太前書 2:7-2:7

註釋:

 {For which} (eis ho). The testimony of Jesus in his
self-surrender (verse  6 ). See eis ho in  2Ti 1:11 . {I was
appointed} (eteth(886e) eg(935c)). First aorist passive indicative of
	ith(886d)i. {Preacher and apostle} (k(8872)ux kai apostolos). In
 2Ti 1:10  Paul adds didaskalos (herald, apostle, teacher) as
he does here with emphasis. In  Col 1:23f.  he has diakonos
(minister). He frequently uses k(8872)uss(935c) of himself ( 1Co 1:23  9:27  Ga 2:2  Ro 10:8f. ). {I speak the truth, I lie not}
(al(8874)heian leg(932c) ou pseudomai). A Pauline touch ( Ro 9:1 ). Cf.
 Ga 1:20  2Co 11:31 . Here alone he calls himself "a teacher of
the Gentiles," elsewhere apostle ( Ro 11:13 ), minister ( Ro
15:16 ), prisoner ( Eph 3:1 ).

經文:

提摩太前書 2:8-2:8

註釋:

 {I desire} (oulomai). So  Php 1:12 . {The men} (	ous
andras). Accusative of general reference with the infinitive
proseuchesthai. The men in contrast to "women" (gunaikas) in
 9 . It is public worship, of course, and "in every place" (en
panti top(9369)) for public worship. Many modern Christians feel
that there were special conditions in Ephesus as in Corinth which
called for strict regulations on the women that do not always
apply now. {Lifting up holy hands} (epairontas hosious
cheiras). Standing to pray. Note also hosious used as feminine
(so in Plato) with cheiras instead of hosias. The point here
is that only men should lead in public prayer who can lift up
"clean hands" (morally and spiritually clean). See  Lu 24:50 .
Adverb hosi(9373) in  1Th 2:10  and hosiot(8873) in  Eph 4:24 .
{Without wrath and disputing} (ch(9372)is org(8873) kai dialogismou).
See  Php 2:14 .

經文:

提摩太前書 2:9-2:9

註釋:

 {In like manner that women} (hosaut(9373) gunaikas). Boulomai
must be repeated from verse  8 , involved in hosaut(9373) (old
adverb, as in  Ro 8:26 ). Parry insists that proseuchomenas
(when they pray) must be supplied also. Grammatically that is
possible (Lock), but it is hardly consonant with verses  11-15 
(White). {Adorn themselves} (kosmein heautas). Present active
infinitive after oulomai understood. Old word from kosmos
(arrangement, ornament, order, world). See  Lu 21:5  Tit 2:10 .
See  1Co 11:5ff.  for Paul's discussion of women's dress in
public worship. {In modest apparel} (en katastol(8869) kosmi(9369)).
Katastol(885c) is a late word (a letting down, katastell(935c), of
demeanour or dress, arrangement of dress). Only here in N.T.
Kosmios is old adjective from kosmos and means well-arranged,
becoming. W. H. have adverb in margin (kosmi(9373)). {With
shamefastness} (meta aidous). Old word for shame, reverence, in
N.T. only here and  Heb 12:28 . {Sobriety} (s(9370)hrosun(8873)). Old
word, in N.T. only here, verse  15 , and  Ac 26:15  (Paul also).
{Not with braided hair} (m(8820)en plegmasin). Old word from
plek(935c), to plait, to braid, for nets, baskets, here only in N.T.
Cf.  1Pe 3:1  (emplok(8873)). {And gold} (en chrusi(9369)). Locative
case with en repeated. Some MSS. read chrus(9369). Both used for
gold ornaments. {Or pearls} ((8820)margaritais). See  Mt 7:6  for
this word. {Or costly raiment} ((8820)himatism(9369) polutelei).
Himatismos a common _Koin(825f) word from himatiz(935c), to clothe.
Polutel(8873), old word from polus and 	elos (great price). See
 Mr 14:3 .

經文:

提摩太前書 2:10-2:10

註釋:

 {Becometh} (prepei). Old word for seemly. Paul wishes
women to wear "becoming" clothes, but 	heosebeian (godliness,
from 	heoseb(8873),  Joh 9:31 , 	heos, sebomai, worship) is part
of the "style" desired. Only here in N.T. Good dress and good
works combined.

經文:

提摩太前書 2:11-2:11

註釋:

 {In quietness} (en h(8873)uchi(8369)). Old word from h(8873)uchios.
In N.T. only here,  Ac 22:2  2Th 3:12 . {In all subjection} (en
pas(8869) hupotag(8869)). Late word (Dion. Hal., papyri), in N.T. only
here,  2Co 9:13  Ga 2:5 . See  1Co 14:33-35 .

經文:

提摩太前書 2:12-2:12

註釋:

 {I permit not} (ouk epitrep(935c)). Old word epitrep(935c), to
permit, to allow ( 1Co 16:7 ). Paul speaks authoritatively. {To
teach} (didaskein). In the public meeting clearly. And yet all
modern Christians allow women to teach Sunday school classes. One
feels somehow that something is not expressed here to make it all
clear. {Nor to have dominion over a man} (oude authentein
andros). The word authente(935c) is now cleared up by Kretschmer
(_Glotta_, 1912, pp. 289ff.) and by Moulton and Milligan's
_Vocabulary_. See also Nageli, _Der Wortschatz des Apostels
Paulus_ and Deissmann, _Light, etc._, pp. 88f. Autodike(935c) was
the literary word for playing the master while authente(935c) was
the vernacular term. It comes from aut-hentes, a self-doer, a
master, autocrat. It occurs in the papyri (substantive
authent(8873), master, verb authente(935c), to domineer, adjective
authentikos, authoritative, "authentic"). Modern Greek has
aphentes = Effendi = "Mr."

經文:

提摩太前書 2:13-2:13

註釋:

 {Was first formed} (pr(9374)os eplasth(885c)). Note pr(9374)os, not
pr(9374)on, first before Eve. First aorist passive indicative of
plass(935c), old verb, in N.T. only here and  Ro 9:20  (cf.  Ge
2:7f. ).

經文:

提摩太前書 2:14-2:14

註釋:

 {Being beguiled} (exapat(8874)heisa). First aorist passive
participle of exapate(935c), old compound verb, in N.T. only by Paul
( 2Th 2:3  1Co 3:18  2Co 11:3  Ro 7:11  16:18  1Ti 2:14 ). Not
certain that ex- here means "completely deceived" in contrast
to simplex (ouk (8870)at(8874)h(885c)) used of Adam, though possible. {Hath
fallen} (gegonen). Second perfect indicative active, permanent
state. See  1Co 11:7 .

經文:

提摩太前書 2:15-2:15

註釋:

 {Through the child-bearing} (dia t(8873) teknogonias). Late
and rare word (in Aristotle). Here alone in N.T. From
	eknogonos and this from 	eknon and root gen(935c). This
translation makes it refer to the birth of the Saviour as
glorifying womanhood. That is true, but it is not clear that Paul
does not have mostly in mind that child-bearing, not public
teaching, is the peculiar function of woman with a glory and
dignity all its own. "She will be saved" (s(9374)h(8873)etai) in this
function, not by means of it. {If they continue} (ean
mein(9373)in). Condition of third class, ean with first aorist
active subjunctive of men(935c), to continue. Note change to plural
from the singular (s(9374)h(8873)etai).

經文:

提摩太前書 3:1-3:1

註釋:

 {Faithful is the saying} (pistos ho logos). Here the phrase
points to the preceding words (not like  1:15 ) and should close
the preceding paragraph. {If a man seeketh} (ei tis oregetai).
Condition of first class, assumed as true. Present middle
indicative of oreg(935c), old verb to reach out after something,
governing the genitive. In N.T. only here,  6:10  Heb 11:16 .
{The office of a bishop} (episkop(8873)). Genitive case after
oregetai. Late and rare word outside of LXX and N.T. (in a
Lycaonian inscription). From episkope(935c) and means
"over-seership" as in  Ac 1:20 .

經文:

提摩太前書 3:2-3:2

註釋:

 {The bishop} (	on episkopon). The overseer. Old word, in
LXX, and inscriptions and papyri. Deissmann (_Bible Studies_, pp.
230f.) has shown it is applied to communal officials in Rhodes.
See  Ac 20:28  for its use for the elders (presbyters) in verse
 17 . So also in  Tit 1:5,7 . See  Php 1:1 . The word does not in
the N.T. have the monarchical sense found in Ignatius of a bishop
over elders. {Without reproach} (anepil(886d)pton). Accusative case
of general reference with dei and einai. Old and common
verbal (a privative and epilamban(935c), not to be taken hold of),
irreproachable. In N.T. only here,  5:7  6:14 . {Of one wife}
(mias gunaikos). One at a time, clearly. {Temperate}
(
(8870)halion). Old adjective. In N.T. only here, verse  11  Tit
2:2 . But see 
(8870)h(935c), to be sober in  1Th 5:6,8 . {Soberminded}
(s(9370)hrona). Another old adjective (from saos or s(9373), sound,
phr(886e), mind) in N.T. only here,  Tit 1:8  2:2,5 . {Orderly}
(kosmion). See on 氧:9|. Seemly, decent conduct. {Given to
hospitality} (philoxenon). Old word (see philoxenia in  Ro
12:13 ), from philos and xenos, in N.T. only here,  Tit 1:8  1Pe 4:9 . {Apt to teach} (didaktikon). Late form for old
didaskalikos, one qualified to teach. In Philo and N.T. only
( 1Ti 3:2  2Ti 2:24 ).

經文:

提摩太前書 3:3-3:3

註釋:

 {No brawler} (m(8820)paroinon). Later word for the earlier
paroinios, one who sits long at (beside, para) his wine. In
N.T. only here and  Tit 1:3 . {No striker} (m(8820)pl(886b)t(886e)). Late
word from pl(8873)s(935c), to strike. In N.T. only here and  Tit 1:3 .
{Gentle} (epieik(885c)). See on 烈hp 4:5| for this interesting word.
{Not contentious} (amachon). Old word (from a privative and
mach(885c)), not a fighter. In N.T. only here and  Tit 3:2 . {No
lover of money} (aphilarguron). Late word (a privative and
compound phil-arguros) in inscriptions and papyri (Nageli; also
Deissmann, _Light_, etc., pp. 85f.). In N.T. only here and  Heb
13:5 .

經文:

提摩太前書 3:4-3:4

註釋:

 {Ruling} (proistamenon). Present middle participle of
proist(886d)i, old word to place before and (intransitive as here)
to stand before. See  1Th 5:12  Ro 12:8 . {In subjection} (en
hupotag(8869)). See verse  11 .

經文:

提摩太前書 3:5-3:5

註釋:

 {If a man knoweth not} (ei tis ouk oiden). Condition of
first class, assumed as true. {How to rule} (prost(886e)ai). Second
aorist active infinitive of same verb proist(886d)i and with
oiden means "know how to rule," not "know that he rules." {How}
(p(9373)). Rhetorical question expecting negative answer. {Shall he
take care of} (epimel(8873)etai). Future middle of epimeleomai,
old compound (epi, direction of care towards) verb, in LXX, in
N.T. only here and  Lu 10:34f . {The church of God} (ekkl(8873)ias
theou). Anarthrous as in verse  15 , elsewhere with article
( 1Co 10:32  15:9  2Co 1:1  Ga 1:13 ). The local church described
as belonging to God. No one in N.T. but Paul ( Ac 20:28 ) so
describes the church. This verse is a parenthesis in the
characteristics of the bishop.

經文:

提摩太前書 3:6-3:6

註釋:

 {Not a novice} (m(8820)neophuton). Our "neophyte." Vernacular
word from Aristophanes on, in LXX, and in papyri in the original
sense of "newly-planted" (
eos, phu(935c)). Only here in N.T. {Lest}
(hina m(885c)). "That not." {Being puffed up} (	uph(9374)heis). First
aorist passive participle of 	upho(935c), old word (from 	uphos,
smoke, pride), to raise a smoke or mist (a smoke-screen of
pride). In N.T. only here;  6:4  2Ti 3:4 . {He fall into}
(empes(8869) eis). Second aorist active subjunctive with hina m(885c),
negative purpose, of empipt(935c), old verb, to fall into. Note both
en and eis as in  Mt 12:11  Lu 10:36 . {The condemnation of
the devil} (krima tou diabolou). See  Ro 3:8  for krima. Best
to take 	ou diabolou as objective genitive, though subjective
in verse  7 , "the condemnation passed on or received by the
devil" (not just "the slanderer," any slanderer).

經文:

提摩太前書 3:7-3:7

註釋:

 {From them that are without} (apo t(936e) ex(9374)hen). "From the
outside (of the church) ones." Paul's care for the witness of
outsiders is seen in  1Th 4:12  1Co 10:32  Col 4:5 . There are,
of course, two sides to this matter. {Reproach} (oneidismon).
Late word from oneidiz(935c). See  Ro 15:3 . {The snare of the
devil} (pagida tou diabolou). Here subjective genitive, snare
set by the devil. Pagis, old word from p(8867)numi, to make fast.
So a snare for birds ( Lu 21:35 ), any sudden trap ( Ro 11:9 ),
of sin ( 1Ti 6:9 ), of the devil ( 1Ti 3:7  2Ti 2:26 ). Ancients
used it of the snares of love. The devil sets special snares for
preachers (conceit verse  6 , money  6:9 , women, ambition).

經文:

提摩太前書 3:8-3:8

註釋:

 {Deacons} (diakonous). Accusative case of general reference
like the preceding with dei einai understood. Technical sense
of the word here as in  Php 1:1  which see (two classes of church
officers, bishops or elders, deacons). {Grave} (semnous). See
 Php 4:8 . Repeated in verse  11  Tit 2:2 . {Not double-tongued}
(m(8820)dilogous). Rare word (dis, leg(935c)) saying same thing twice.
Xenophon has diloge(935c) and dilogia. In Pollux, but LXX has
digl(9373)sos (double-tongued, Latin _bilinguis_). Only here in
N.T. One placed between two persons and saying one thing to one,
another to the other. Like Bunyan's Parson "Mr. Two-Tongues."
{Not given to much wine} (m(8820)oin(9369) poll(9369) prosechontas). "Not
holding the mind (	on noun understood as usual with prosech(935c),
 1Ti 1:4 ) on much wine" (oin(9369), dative case). That attitude
leads to over-indulgence. {Not greedy of filthy lucre} (m(880a)aischrokerdeis). Old word from aischros ( Eph 5:12 ) and
kerdos ( Php 1:21 ). "Making small gains in mean ways" (Parry).
Not genuine in verse  3 . In N.T. only here and  Tit 1:7  (of
bishops).

經文:

提摩太前書 3:9-3:9

註釋:

 {The mystery of the faith} (	o must(8872)ion t(8873) piste(9373)). "The
inner secret of the faith," the revelation given in Christ. See
for must(8872)ion in Paul ( 2Th 2:7  1Co 2:7  Ro 16:25  Col 1:26  Eph 3:9 ). {In a pure conscience} (en kathar(8369) suneid(8873)ei). See
 1:19 . "The casket in which the jewel is to be kept" (Lock).

經文:

提摩太前書 3:10-3:10

註釋:

 {First be proved} (dokimazesth(9373)an pr(9374)on). Present
passive imperative third plural of dokimaz(935c), old and common
verb, to test as metals, etc. ( 1Th 2:4 , and often in Paul). How
the proposed deacons are to be "first" tested before approved
Paul does not say. See  Php 1:10  for the two senses (test,
approve) of the word. {Let them serve as deacons}
(diakoneit(9373)an). Present active imperative of diakone(935c) (same
root as diakonos), common verb, to minister, here "to serve as
deacons." Cf. diakonein in  Ac 6:2 . See also verse  13 . {If
they be blameless} (anegkl(8874)oi ontes). "Being blameless"
(conditional participle, ontes). See  1Co 1:8  Col 1:22  for
anegkl(8874)os.

經文:

提摩太前書 3:11-3:11

註釋:

 {Women} (gunaikas). Accusative with dei einai understood
(hosaut(9373), likewise) as in verse  8 . Apparently "women as
deacons" ( Ro 16:1  about Phoebe) and not women in general or
just "wives of deacons." See Pliny (_Ep_. X. 97) _ministrae_.
{Not slanderers} (m(8820)diabolous). Original meaning of diabolos
(from diaball(935c),  Lu 16:1 ), the devil being the chief slanderer
( Eph 6:11 ). "She-devils" in reality ( Tit 2:3 ). "While men are
more prone to be dilogous, double-tongued, women are more prone
than men to be slanderers" (White). {Faithful in all things}
(pistas en p(8373)in). Perhaps as almoners (Ellicott) the
deaconesses had special temptations.

經文:

提摩太前書 3:12-3:12

註釋:

 {Of one wife} (mias gunaikos). At a time as in verse  2 .
{Ruling well} (proistamenoi kal(9373)). As in  4 .

經文:

提摩太前書 3:13-3:13

註釋:

 {Gain to themselves} (heautois peripoiountai). Present
middle indicative of peripoie(935c), old verb, to make besides
(peri, around, over), to lay by. Reflexive (indirect) middle
with reflexive pronoun (heautois) repeated as often happens in
the _Koin(825f). In N.T. only here,  Lu 17:33  Ac 20:28  (Paul also,
quoting  Isa 43:21 ). {A good standing} (athmon kalon). Late
word from ain(935c), in LXX for steps at a door ( 1Sa 5:5 ). In
plural the steps of a stair. In the inscriptions it means a good
foothold or standing. The ecclesiastical writers (Theodoret) take
it to be a higher grade or rank, but it is doubtful if Paul means
that here. {Much boldness} (poll(886e) parr(8873)ian). A Pauline phrase
( 2Co 3:12  7:4  Php 1:20 ). {In the faith which is in Christ
Jesus} (en pistei t(8869) en Christ(9369) I(8873)ou). Pauline phrase again
( Ac 26:18  Ga 3:26  Col 1:4  Eph 1:15  2Ti 1:13  3:15 ).

經文:

提摩太前書 3:14-3:14

註釋:

 {Shortly} (en tachei). Old idiom (locative case of
	achos, quickness, speed). See  Ro 16:20 . A pseudonymous
writer would hardly have put in this phrase. Paul's hopes were
not to be realized, but he did not know that.

經文:

提摩太前書 3:15-3:15

註釋:

 1Co
3:16f. 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Co
3' or engs='1Co
3'
經文:

提摩太前書 3:16-3:16

註釋:

 Co 1:27 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = 'Co' or engs='Co'
經文:

提摩太前書 4:1-4:1

註釋:

 2Co
6:8 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
6' or engs='2Co
6'
經文:

提摩太前書 4:2-4:2

註釋:

 {Through the hypocrisy of men that speak lies} (en
hupokrisei pseudolog(936e)). For hupokrisis, see  Ga 2:13 .
Pseudologos (pseud(8873), leg(935c)) _Koin(825f) word from Aristophanes
on. Here only in N.T. "A good classical word for liars on a large
scale" (Parry). {Branded in their own conscience as with a hot
iron} (kekaust(8872)iasmen(936e) t(886e) idian suneid(8873)in). Accusative case
suneid(8873)in retained with the perfect passive participle of
kaust(8872)iaz(935c), a rare verb only here and once in Strabo. Branded
with the mark of Satan ( 2Ti 2:26 ) as Paul was with the marks of
Christ ( Ga 6:17 ). Agreeing in case with pseudolog(936e).

經文:

提摩太前書 4:3-4:3

註釋:

 Co 1:22f. 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = 'Co' or engs='Co'
經文:

提摩太前書 4:4-4:4

註釋:

 {Creature} (ktisma). Late word from ktiz(935c), result of
creating. See  Ge 1:31  Mr 7:15  Ro 14:14  for the idea stated.
{To be rejected} (apobl(8874)on). Old verbal adjective in passive
sense from apoball(935c), to throw away, here only in N.T. {If it be
received} (lambanomenon). "Being received." Present passive
participle of lamban(935c), in conditional sense, "with
thanksgiving."

經文:

提摩太前書 4:5-4:5

註釋:

 {It is sanctified} (hagiazetai). Present passive indicative
of hagiaz(935c), here "rendered holy" rather than "declared holy."
Cf. verse  4 . {Through the word of God and prayers} (dia logou
theou kai enteuxe(9373)). See  2:1  for enteuxis. Paul seems to
refer to Genesis 1. It is almost a hendiadys "by the use of
Scripture in prayer."

經文:

提摩太前書 4:6-4:6

註釋:

 {If thou put the brethren in mind of these things} (	auta
hupotithemenos tois adelphois). Present middle participle of
hupotith(886d)i, to place under, to suggest, old and common verb,
here only in N.T., "suggesting these things to the brethren."
{Thou shalt be a good minister of Christ Jesus} (kalos es(8869)
diakonos Christou I(8873)ou). This beautiful phrase covers one's
whole service for Christ ( 3:1-7 ). {Nourished in}
(entrephomenos). Present passive participle of entreph(935c), old
verb, to nourish in, used by Plato of "nourished in the laws,"
here only in the N.T. {The words of the faith} (	ois logois t(8873)
piste(9373)). Locative case. The right diet for babes in Christ. The
Bolshevists in Russia are feeding the children on atheism to get
rid of God. {Which thou hast followed} (h(8869) par(886b)olouth(886b)as).
Perfect active indicative of parakolouthe(935c), old verb, to follow
beside, of persons (often in old Greek) or of ideas and things
( Lu 1:3  1Ti 4:6  2Ti 3:10 ). With associative instrumental case
h(8869) (which).

經文:

提摩太前書 4:7-4:7

註釋:

 {Refuse} (paraitou). Present middle imperative second
person singular of paraite(935c), old verb, to ask of one and then
to beg off from one as in  Lu 14:18f.  Ac 25:11  1Ti 4:7  5:11  Tit 3:10  2Ti 2:23 . {Profane} (eb(886c)ous). See  1:9 . {Old
wives' fables} (gra(9364)eis muthous). On muthos, see  1:4 .
Gra(9364)eis, late word (Strabo, Galen) from graus, old woman,
and eidos (look, appearance). Such as old women tell to
children like the Gnostic aeons. {Exercise thyself} (gumnaze
seauton). Present active imperative of gumnaz(935c), originally to
exercise naked (gumnos). Old and common verb, but in N.T. only
here and  Heb 5:14  12:11 .

經文:

提摩太前書 4:8-4:8

註釋:

 {Bodily exercise} (h(8820)s(936d)atik(8820)gumnasia). Gumnasia (from
gumnaz(935c)), also a common old word, here only in N.T. So also
s(936d)atik(885c) (from s(936d)a, body) in N.T. only here and  Lu 3:22 .
{Profitable} ((9370)helimos). Another old word (from (9370)hele(935c), to
help, to profit), in N.T. only here,  Tit 3:8  2Ti 3:16 . {For a
little} (pros oligon). "For little." Probably extent in
contrast to pros panta (for all things), though in  Jas 4:14 
it is time "for a little while." {Which now is} (	(8873) nun). "The
now life." {Of that which is to come} (	(8873) mellous(8873)). "Of the
coming (future) life."

經文:

提摩太前書 4:9-4:9

註釋:

 See  1:15  for these very words, but here the phrase points
to the preceding words, not to the following as there.

經文:

提摩太前書 4:10-4:10

註釋:

 {To this end} (eis touto). The godliness (eusebeia) of
verse  8 . See  2Co 6:10  as Paul's own commentary. {We labour}
(kopi(936d)en,  Col 1:29 ) {and strive} (kai ag(936e)izometha,  Col
1:29 ). Both Pauline words. {Because we have set our hope} (hoti
elpikamen). Perfect active indicative of elpiz(935c) ( Ro 15:12 ).
{Saviour of all men} (s(9374)(8872) pant(936e) anthr(9370)(936e)). See  1:1  for
s(9374)(8872) applied to God as here. Not that all men "are saved" in
the full sense, but God gives life ( 6:13 ) to all ( Ac 17:28 ).
{Specially of them that believe} (malista pist(936e)). Making a
distinction in the kinds of salvation meant. "While God is
potentially Saviour of all, He is actually Saviour of the
pistoi" (White). So Jesus is termed "Saviour of the World"
( Joh 4:42 ). Cf.  Ga 6:10 .

經文:

提摩太前書 4:12-4:12

註釋:

 {Despise} (kataphroneit(935c)). Imperative active third
singular of kataphrone(935c), old verb, to think down on, to despise
( Ro 2:4 ). {Thy youth} (sou t(8873) neot(8874)os). Genitive case of
old word (from 
eos) as in  Mr 10:20 . {Be thou} (ginou).
Present middle imperative of ginomai. "Keep on becoming thou."
{An ensample} (	upos). Old word from 	upt(935c), a type. Pauline
use of the word ( 1Th 1:7  2Th 3:9  Php 3:17  Tit 2:7 ). {To them
that believe} (	(936e) pist(936e)). Objective genitive. {In word} (en
log(9369)). In conversation as well as in public speech. {In manner
of life} (en anastroph(8869)). "In bearing" ( Ga 1:13  Eph 4:22 ).
{In purity} (en hagnei(8369)). Old word from hagneu(935c) (hagnos).
Sinlessness of life. Used of a Nazirite ( Nu 6:2,21 ). Only here
and  5:2  in N.T.

經文:

提摩太前書 4:13-4:13

註釋:

 {Till I come} (he(9373) erchomai). "While I am coming"
(present indicative with he(9373)), not "till I come" (he(9373)
elth(935c)). {Give heed} (proseche). Present active imperative,
supply 	on noun, "keep on putting thy mind on." {The reading}
(	(8869) anagn(9373)ei). Old word from anagin(9373)k(935c). See  2Co 3:14 .
Probably in particular the public reading of the Scriptures ( Ac
13:15 ), though surely private reading is not to be excluded. {To
exhortation} (	(8869) parakl(8873)ei), {to teaching} (	(8869)
didaskali(8369)). Two other public functions of the minister.
Probably Paul does not mean for the exhortation to precede the
instruction, but the reverse in actual public work. Exhortation
needs teaching to rest it upon, a hint for preachers today.

經文:

提摩太前書 4:14-4:14

註釋:

 1Ti
4:14 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Ti
4' or engs='1Ti
4'
經文:

提摩太前書 4:15-4:15

註釋:

 {Be diligent in these things} (	auta meleta). Old verb
from melet(885c) (care, practice), present active imperative, "keep
on practising these things." In N.T. only here and  Ac 4:25 .
{Give thyself wholly to them} (en toutois isthi). Present
imperative second person singular of eimi, "keep on in these
things." Note five uses of en in verse  12  and three datives
in verse  14 . Plutarch (Pomp. 656 B) says Caesar was en
toutois ("in these things"). It is like our "up to his ears" in
work (in medias res) and sticking to his task. {Thy progress}
(sou h(8820)prokop(885c)). _Koin(825f) word from prokopt(935c), to cut forward,
to blaze the way, in N.T. only here and  Php 1:12,25 . Paul's
concern (purpose, hina and present subjunctive (8869) of eimi)
is that Timothy's "progress" may be "manifest to all." It is
inspiring to see a young preacher grow for then the church will
grow with him.

經文:

提摩太前書 4:16-4:16

註釋:

 {Take heed to thyself} (epeche seaut(9369)). Present active
imperative of old verb epech(935c), to hold upon ( Php 2:1,16 ), but
here 	on noun (the mind) must be supplied as in  Ac 3:5  and as
is common with prosech(935c). With dative case seaut(9369). "Keep on
paying attention to thyself." Some young preachers are careless
about their health and habits. Some are too finical. {And to the
teaching} (kai t(8869) didaskali(8369)). This is important also.
{Continue in these things} (epimene autois). Present active
imperative of epimen(935c), old and common verb to stay by the side
of a person or thing. See  Ro 6:1  Col 1:23 . "Stay by them,"
"stick to them," "see them through." "Stick to the business of
framing your own life and your teaching on right lines" (Parry).
{Thou shalt save} (s(9373)eis). Future active of s(937a)(935c), effective
future, finally save. Cf.  1Co 9:27  Joh 10:9 .

經文:

提摩太前書 5:1-5:1

註釋:

 {Rebuke not an elder} (presbuter(9369) m(8820)epipl(8878)(8869)s). Dative
case presbuter(9369) used in the usual sense of an older man, not a
minister (bishop as in  3:2 ) as is shown by "as a father." First
aorist (ingressive) active subjunctive with negative m(885c)
(prohibition against committing the act) of epipl(8873)s(935c), to
strike upon, old verb, but here only in N.T. and in figurative
sense with words rather than with fists. Respect for age is what
is here commanded, an item appropriate to the present time. {The
younger men as brethren} (
e(9374)erous h(9373) adelphous). Comparative
adjective 
e(9374)eros from 
eos (young). No article, "younger
men." Wise words for the young minister to know how to conduct
himself with old men (reverence) and young men (fellowship, but
not stooping to folly with them).

經文:

提摩太前書 5:2-5:2

註釋:

 {The elder women as mothers} (presbuteras h(9373) m(8874)eras).
Anarthrous again, "older women as mothers." Respect and reverence
once more. {The younger as sisters, in all purity} (
e(9374)eras h(9373)
adelphas en pas(8869) hagni(8369)). Anarthrous also and comparative form
as in verse  1 . See  4:12  for hagnia. No sort of behavior
will so easily make or mar the young preacher as his conduct with
young women.

經文:

提摩太前書 5:3-5:3

註釋:

 {That are widows indeed} (	as ont(9373) ch(8872)as). For ont(9373)
(actually, really), see  Lu 23:47  1Co 14:25 ; and verse  5 . For
widows (ch(8872)a) see  Mr 12:40,42  Ac 6:1  1Co 7:8 . Parry notes
that in verses  3-8  Paul discusses widows who are in distress
and  9-16  those who are in the employment of the local church
for certain work. Evidently, as in Acts  6:1-6 , so here in
Ephesus there had arisen some trouble over the widows in the
church. Both for individual cases of need and as a class Timothy
is to show proper respect (	im(835c), keep on honouring) the widows.

經文:

提摩太前書 5:4-5:4

註釋:

 {Grandchildren} (ekgona). Old word from ekginomai, here
only in N.T. {Let them learn} (manthanet(9373)an). The children and
grandchildren of a widow. Present active imperative third person
plural of manthan(935c). "Let them keep on learning." {First}
(pr(9374)on). Adverb, first before anything else. No "corban"
business here. No acts of "piety" toward God will make up for
impiety towards parents. {To shew piety} (eusebein). Present
active infinitive with manthanet(9373)an and old verb, in N.T. only
here and  Ac 17:23 . From euseb(8873) (eu, sebomai), pious,
dutiful. {Their own family} (	on idion oikon). "Their own
household." Filial piety is primary unless parents interfere with
duty to Christ ( Lu 14:26 ). {To requite} (amoibas apodidonai).
Present active infinitive of apodid(936d)i, to give back, old and
common verb ( Ro 2:6 ), to keep on giving back. Amoibas (from
ameibomai, to requite like for like) is old and common word,
but here only in N.T. {Their parents} (	ois progonois). Dative
case of old and common word progonos (from proginomai, to
come before), "ancestor." In N.T. only here and  2Ti 1:3 . See
 2:3  for "acceptable" (apodekton).

經文:

提摩太前書 5:5-5:5

註釋:

 {Desolate} (memon(936d)en(885c)). Perfect passive participle of
mono(935c) (from monos), "left alone," old verb, here alone in
N.T. Without husband, children, or other close kin. {Hath her
hope set on God} ((886c)piken epi theon). Perfect active indicative
of elpiz(935c), "hath placed her hope (and keeps it) on God." Text
doubtful whether God (	heon) or Lord (Kurion). {Continues}
(prosmenei). See on 氣:3|. With dative case here. {Night and
day} (
uktos kai h(886d)eras). "By night and by day" (genitive, not
accusative). Paul does not say that she should pray "all night
and day."

經文:

提摩太前書 5:6-5:6

註釋:

 {She that giveth herself to pleasure} (h(8820)spatal(9373)a).
Present active participle of splatala(935c), late verb (Polybius)
from spatal(885c) (riotous, luxurious living). In N.T. only here and
 Jas 5:5 .

經文:

提摩太前書 5:7-5:7

註釋:

 {That they may be without reproach} (hina anepil(886d)ptoi
(9373)in). See  3:2  for anepil(886d)ptos. Final clause with hina
and present subjunctive.

經文:

提摩太前書 5:8-5:8

註釋:

 {Provideth not for his own} (	(936e) idi(936e) ou pronoei).
Condition of first class with ei and present active (or middle
pronoeitai) indicative of pronoe(935c), old verb, to think
beforehand. Pauline word in N.T. only here,  2Co 8:21  Ro 12:7 .
With genitive case. {He hath denied the faith} (	(886e) pistin
(8872)n(8874)ai). Perfect middle indicative of old verb arneomai. His
act of impiety belies ( Tit 1:16 ) his claim to the faith ( Re
2:13 ). {Worse than an unbeliever} (apistou cheir(936e)). Ablative
case of apistou after the comparative cheir(936e). Who makes no
profession of piety.

經文:

提摩太前書 5:9-5:9

註釋:

 {Let none be enrolled as a widow} (ch(8872)a katalegesth(935c)).
Present passive imperative of kataleg(935c), old verb, to set down
in an official list, only here in N.T. "Let a widow be enrolled,"
the negative coming later, "having become of no less than sixty
years" (m(8820)elatton et(936e) hex(886b)onta gegonuia). Second perfect
active participle of ginomai. For the case of et(936e), see  Lu
2:42 . This list of genuine widows (verses  3,5 ) apparently had
some kind of church work to do (care for the sick, the orphans,
etc.). {The wife of one man} (henos andros gun(885c)). Widows on
this list must not be married a second time. This interpretation
is not so clear for  3:2,12  Tit 1:6 .

經文:

提摩太前書 5:10-5:10

註釋:

 1Pe
2:21 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Pe
2' or engs='1Pe
2'
經文:

提摩太前書 5:11-5:11

註釋:

 {But younger widows refuse} (
e(9374)eras de ch(8872)as paraitou).
Present middle imperative as in  4:7 . "Beg off from." They lack
experience as above and they have other ambitions. {When they
have waxed wanton} (hotan katastr(886e)ias(9373)in). First aorist
(ingressive) active subjunctive of katastr(886e)ia(935c), late compound
(only here and Ignatius), to feel the impulse of sexual desire,
but simplex str(886e)ia(935c) ( Re 18:7,9 ). Souter renders it here
"exercise youthful vigour against Christ" (	ou Christou,
genitive case after kata in composition).

經文:

提摩太前書 5:12-5:12

註釋:

 {Condemnation} (krima). See  3:6 . {They have rejected}
((8874)het(8873)an). First aorist passive of athete(935c), late verb
(first in LXX and Polybius), to reject, set aside (from
athetos). See  1Th 4:8  Ga 2:21 . {Their first faith} (	(886e)
pr(9374)(886e) pistin). "Their first pledge" (promise, contract) to
Christ. It is like breaking the marriage contract. Evidently one
of the pledges on joining the order of widows was not to marry.
Parry suggests a kind of ordination as with deacons and bishops
(technical use of krima and pistis).

經文:

提摩太前書 5:13-5:13

註釋:

 2Th
3:11 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Th
3' or engs='2Th
3'
經文:

提摩太前書 5:14-5:14

註釋:

 {I desire} (oulomai). See  2:8 . {The younger widows}
(
e(9374)eras). No article and no word for widows, though that is
clearly the idea. Ne(9374)eras is accusative of general reference
with gamein (to marry) the object (present infinitive active)
of oulomai. {Bear children} (	eknogonein). A compound verb
here only in N.T. and nowhere else save in Anthol. See
	eknogonia in  2:15 . {Rule the household} (oikodespotein).
Late verb from oikodespot(8873) ( Mr 14:14 ), twice in the papyri,
only here in N.T. Note that the wife is here put as ruler of the
household, proper recognition of her influence, "new and improved
position" (Liddon) . {Occasion} (aphorm(886e)). Old word (apo,
horm(885c)), a base to rush from, Pauline use in  2Co 5:12  11:12  Ga
5:13 . {To the adversary} (	(9369) antikeimen(9369)). Dative case of
the articular participle of antikeimai, a Pauline idiom ( Php
1:28 ). {Reviling} (loidorias). Old word (from loidore(935c)), in
N.T. only here and  1Pe 3:9 . Genitive case with charin.

經文:

提摩太前書 5:15-5:15

註釋:

 {Are turned aside} (exetrap(8873)an). Second aorist
(effective) passive indicative of ektrep(935c). See  1:6 . {After
Satan} (opis(9320)tou Satan(835c)). "Behind Satan." Late use of opis(935c)
(behind) as a preposition. Used by Jesus of disciples coming
behind (after) him ( Mt 16:24 ).

經文:

提摩太前書 5:16-5:16

註釋:

 {That believeth} (pist(885c)). "Believing woman." {Hath widows}
(echei ch(8872)as). The "any believing woman" is one of the
household-rulers of verse  14 . The "widows" here are the widows
dependent on her and who are considered as candidates to be
enrolled in the list. {Let her relieve them} (eparkeit(930a)autais). For this verb (imperative present active) see verse
 10 . {Let not be burdened} (m(8820)bareisth(935c)). Present passive
imperative (in prohibition m(885c)) of are(935c), old verb (aros,
burden), Pauline word ( 2Co 1:8 ). {That are widows indeed}
(	ais ont(9373) ch(8872)ais). Dative case with eparkes(8869) (first
aorist active subjunctive with hina, final clause). See verse
 3  for this use of ont(9373) with ch(8872)ais "the qualified and
enrolled widows." Cf. verse  9 .

經文:

提摩太前書 5:17-5:17

註釋:

 {The elders that rule well} (hoi kal(9373) proest(9374)es
presbuteroi). See verse  1  for ordinary sense of presbuteros
for "older man." But here of position in same sense as
episkopos ( 3:2 ) as in  Tit 1:5  = episkopos in verse  7 .
Cf. Luke's use of presbuteros ( Ac 20:17 ) = Paul's
episkopous ( Ac 20:28 ). Proest(9374)es is second perfect active
participle of proist(886d)i (intransitive use) for which see  3:4 .
{Let be counted worthy} (axiousth(9373)an). Present passive
imperative of axio(935c), to deem worthy ( 2Th 1:11 ). With genitive
case here. {Of double honour} (dipl(8873) tim(8873)). Old and common
contract adjective (diploos, two-fold, in opposition to
haploos, single fold). But why "of double honour"? See  6:1 
for "of all honour." White suggests "remuneration" rather than
"honour" for 	im(8873) (a common use for price or pay). Liddon
proposes "honorarium" (both honour and pay and so "double").
Wetstein gives numerous examples of soldiers receiving double pay
for unusual services. Some suggest twice the pay given the
enrolled widows. {Especially those who labour in word and
teaching} (malista hoi kopi(936e)tes en log(9369) kai didaskali(8369)).
Either those who work hard or toil (usual meaning of kopia(935c),
 2Ti 2:6 ) in preaching and teaching (most probable meaning. See
verse  18 ) or those who teach and preach and not merely preside
(a doubtful distinction in "elders" at this time). See  Tit
1:8f . See both kopia(935c) and proistamai used for same men
(elders) in  1Th 5:12  and the use of kopia(935c) in  1Co 15:10  16:16 .

經文:

提摩太前書 5:18-5:18

註釋:

 {Thou shalt not muzzle} (ou phim(9373)eis). Prohibition by
ou and future (volitive) indicative of phimo(935c) (from phimos,
muzzle), old word, quoted also in  1Co 9:9  as here from  De
25:4 , and for the same purpose, to show the preacher's right to
pay for his work. See  1Co 9:9  for alo(936e)ta ({when he treadeth
out the corn}). {The labourer is worthy of his hire} (axios ho
ergat(8873) tou misthou autou). These words occur in precisely this
form in  Lu 10:7 . It appears also in  Mt 10:10  with 	(8873)
troph(8873) (food) instead of 	ou misthou. In  1Co 9:14  Paul has
the sense of it and says: "so also the Lord ordained," clearly
meaning that Jesus had so said. It only remains to tell whether
Paul here is quoting an unwritten saying of Jesus as he did in
 Ac 20:35  or even the Gospel of Luke or Q (the Logia of Jesus).
There is no way to decide this question. If Luke wrote his Gospel
before A.D. 62 as is quite possible and Acts by A.D. 63, he could
refer to the Gospel. It is not clear whether Scripture is here
meant to apply to this quotation from the Lord Jesus. For
ergat(8873) (labourer) see  Php 3:2 .

經文:

提摩太前書 5:19-5:19

註釋:

 {Against an elder} (kata presbuterou). In the official
sense of verses  17f . {Receive not} (m(8820)paradechou). Present
middle imperative with m(885c) (prohibition) of paradechomai, to
receive, to entertain. Old verb. See  Ac 22:18 . {Accusation}
(kat(8867)orian). Old word (from kat(8867)oros). In N.T. only here,
 Tit 1:6  Joh 18:29  in critical text. {Except} (ektos ei m(885c)).
For this double construction see  1Co 14:5  15:2 . {At the mouth
of} (epi). Idiomatic use of epi (upon the basis of) as in
 2Co 13:1 .

經文:

提摩太前書 5:20-5:20

註釋:

 {Them that sin} (	ous hamartanontas). The elders who
continue to sin (present active participle). {In the sight of
all} (en(9370)ion pant(936e)). "In the eye of (ho en opi (936e), the one
who is in the eye of, then combined = en(9370)ion) all" the elders
(or even of the church). See next verse  21  and  Ga 1:20 .
Public rebuke when a clear case, not promiscuous gossip. {May be
in fear} (phobon ech(9373)in). Present active subjunctive with
hina (final clause), "may keep on having fear" (of exposure).
Possibly, "the rest of the elders."

經文:

提摩太前書 5:21-5:21

註釋:

 {The elect angels} (	(936e) eklekt(936e) aggel(936e)). For this triad
of God, Christ, angels, see  Lu 9:26 . "Elect" in the sense of
the "holy" angels who kept their own principality ( Jude 1:6 )
and who did not sin ( 2Pe 2:4 ). Paul shows his interest in
angels in  1Co 4:9  11:10 . {Observe} (phulax(8869)s). First aorist
active subjunctive of phulass(935c), to guard, to keep ( Ro 2:26 ).
Subfinal use of hina. {Without prejudice} (ch(9372)is
prokrimatos). Late and rare word (from prokin(935c), to judge
beforehand), three times in the papyri, here only in N.T.
"Without prejudgment." {By partiality} (kata prosklisin). Late
word from prosklin(935c), to incline towards one ( Ac 5:36 ), only
here in N.T.

經文:

提摩太前書 5:22-5:22

註釋:

 {Lay hands hastily} (cheiras tache(9373) epitithei). Present
active imperative of epitith(886d)i in the sense of approval
(ordination) as in  Ac 6:6  13:3 . But it is not clear whether it
is the case of ministers just ordained as in  4:14 
(epithesis), or of warning against hasty ordination of untried
men, or the recognition and restoration of deposed ministers
(verse  20 ) as suits the context. The prohibition suits either
situation, or both. {Be partakers of other men's sins} (koin(936e)ei
hamartiais allotriais). Present active imperative of koin(936e)e(935c)
(from koin(936e)os, partner) with m(885c) in prohibition with
associative instrumental case as in  2Jo 1:11  Ro 12:13 . On
allotrios (belonging to another) see  Ro 14:4 . {Keep thyself
pure} (seauton hagnon t(8872)ei). "Keep on keeping thyself pure."
Present active imperative of 	(8872)e(935c).

經文:

提摩太前書 5:23-5:23

註釋:

 {Be no longer a drinker of water} (m(886b)eti hudropotei).
Present active imperative (prohibition) of hudropote(935c), old verb
(from hudropot(8873), water drinker, hud(9372), pin(935c)), here only in
N.T. Not complete asceticism, but only the need of some wine
urged in Timothy's peculiar physical condition (a sort of medical
prescription for this case). {But use a little wine} (alla ain(9369)
olig(9369) chr(935c)). Present middle imperative of chraomai with
instrumental case. The emphasis is on olig(9369) (a little). {For
thy stomach's sake} (dia ton stomachon). Old word from stoma
(mouth). In Homer throat, opening of the stomach (Aristotle),
stomach in Plutarch. Here only in N.T. Our word "stomach." {Thine
often infirmities} (	as puknas sou astheneias). Puknos is old
word, dense, frequent. In N.T. only here,  Lu 5:33  Ac 24:26 .
Astheneias = weaknesses, lack of strength ( Ro 8:26 ). Timothy
was clearly a semi-invalid.

經文:

提摩太前書 5:24-5:24

註釋:

 {Evident} (prod(886c)oi). "Openly plain," "plain before all."
Old word, in N.T. only here and  Heb 7:24 . {Going before unto
judgment} (proagousai eis krisin). See  1:18  for proag(935c). The
sins are so plain that they receive instant condemnation. {And
some men also they follow after} (	isin de kai
epakolouthousin). Associative instrumental case 	isin with
epakolouthousin for which verb see verse  10 , "dog their
steps" (Parry) like  1Pe 2:21 , not clearly manifest at first,
but come out plainly at last. How true that is of secret sins.

經文:

提摩太前書 5:25-5:25

註釋:

 {Such as are otherwise} (	a all(9373) echonta). "Those (deeds,
erga) which have it otherwise." That is good deeds not clearly
manifest. {Cannot be hid} (krub(886e)ai ou dunantai). Second aorist
passive infinitive of krupt(935c). There is comfort here for modest
preachers and other believers whose good deeds are not known and
not blazoned forth. They will come out in the end. See  Mt
5:14-16 .

經文:

提摩太前書 6:1-6:1

註釋:

 1Pe
2:18 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Pe
2' or engs='1Pe
2'
經文:

提摩太前書 6:2-6:2

註釋:

 {Let not despise them} (m(8820)kataphroneit(9373)an). Negative
imperative active third plural of kataphrone(935c), to think down
on. See  4:12 . He must not presume on the equality of Christian
brotherhood not allowed by the state's laws. Some of these
Christian slaves might be pastors of churches to which the master
belonged. For the difficulty of the Christian master's position,
see  1Co 7:22  Phm 1:16 . {But rather} (alla mallon). Render
the Christian Master better service. {They that partake of the
benefit} (hoi t(8873) energesias antilambanomenoi). For
euergesias (genitive case after participle) see  Ac 4:9 , only
other N.T. example of this old word. Present middle participle of
antilamban(935c), old verb, to take in turn, to lay fast hold of, in
N.T. only here,  Lu 1:54  Ac 20:35 .

經文:

提摩太前書 6:3-6:3

註釋:

 1Co
1:18 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Co
1' or engs='1Co
1'
經文:

提摩太前書 6:4-6:4

註釋:

 {He is puffed up} (	etuph(9374)ai). Perfect passive indicative
of 	upho(935c), for which see  3:6 . {Knowing nothing} (m(8864)en
epistamenos). Present middle participle of epistamai.
Ignorance is a frequent companion of conceit. {Doting} (
os(936e)).
Present active participle of 
ose(935c), to be sick, to be morbid
over, old word, only here in N.T. {Disputes of words}
(logomachias). Our "logomachy." From logomache(935c) ( 2Ti 2:14 ),
and that from logos and machomai, to fight over words, late
and rare word, here only in N.T. See Plato (_Tim_. 1085 F) for
"wars in words" (machas en logois). {Whereof} (ex h(936e)). "From
which things." {Surmisings} (huponoiai). Old word from
huponoe(935c), to surmise, to suspect ( Ac 25:18 ), only here in
N.T. All these words are akin (envy, phthonos, strife, eris,
railings or slanders, lasph(886d)iai), all products of an ignorant
and conceited mind.

經文:

提摩太前書 6:5-6:5

註釋:

 {Wranglings} (diaparatribai). Late and rare (Clem. of
Alex.) double compound (dia, mutual or thorough, paratribai,
irritations or rubbings alongside). "Mutual irritations" (Field).
{Corrupted in mind} (diephtharmen(936e) ton noun). Perfect passive
participle of diaphtheir(935c), to corrupt, genitive case agreeing
with anthr(9370)(936e) (of men) and retaining the accusative 	on
noun. {Bereft of the truth} (apester(886d)en(936e) t(8873) al(8874)heias).
Perfect passive participle of apostere(935c), old verb ( 1Co 6:8 )
with the ablative case after it (al(8874)heias). {A way of gain}
(porismon). Late word from poriz(935c), to provide, to gain. Only
here in N.T. "Rich Christians." Predicate accusative with einai
(indirect assertion) in apposition with eusebeian, the
accusative of general reference.

經文:

提摩太前書 6:6-6:6

註釋:

 {With contentment} (meta autarkeias). Old word from
autark(8873) (autos, arke(935c)) as in  Php 4:11 . In N.T. only here
and  2Co 9:8 . This attitude of mind is Paul's conception of
"great gain."

經文:

提摩太前書 6:7-6:7

註釋:

 {Brought into} (eis(886e)egkamen, second aorist active stem
with first aorist ending, common in the _Koin(825f)), {carry out}
(exenegkein, second aorist active infinitive). Note play on the
prepositions eis- and ex-.

經文:

提摩太前書 6:8-6:8

註釋:

 {Food} (diatrophas). Plural, supports or nourishments (from
diatreph(935c), to support). Old word, here only in N.T. {Covering}
(skepasmata). Plural, "coverings." Late word from skepaz(935c), to
cover. Here only in N.T. {We shall be content}
(arkesth(8873)ometha). First future passive of arke(935c), to be
content. Old word. See  2Co 12:9 . This is the autarkeia of
verse  6 . {There with} (	outois). Associative instrumental
case, "with these."

經文:

提摩太前書 6:9-6:9

註釋:

 {Desire to be rich} (oulomenoi ploutein). The will
(oulomai) to be rich at any cost and in haste ( Pr 28:20 ).
Some MSS. have "trust in riches" in  Mr 10:24 . Possibly Paul
still has teachers and preachers in mind. {Fall into}
(empiptousin eis). See on 氨:6| for en -- eis and 氨:7| for
pagida (snare). {Foolish} (ano(8874)ous). See  Ga 3:1,3 .
{Hurtful} (laberas). Old adjective from lapt(935c), to injure,
here alone in N.T. {Drown} (uthizousin). Late word (literary
_Koin(825f)) from uthos (bottom), to drag to the bottom. In N.T.
only here and  Lu 5:7  (of the boat). Drown in the lusts with the
issue "in destruction and perdition" (eis olethron kai
ap(936c)eian). Not annihilation, but eternal punishment. The
combination only here, but for olethros, see  1Th 5:3  2Th 1:9  1Co 5:5  and for ap(936c)eia, see  2Th 2:3  Php 3:19 .

經文:

提摩太前書 6:10-6:10

註釋:

 {The love of money} (h(8820)philarguria). Vulgate, _avaritia_.
Common word (from philarguros,  2Ti 3:12 , and that from
philos, arguros), only here in N.T. Refers to verse  9 
(oulomenoi ploutein). {A root of all kinds of evil} (
iza
pant(936e) t(936e) kak(936e)). A root (
iza). Old word, common in literal
( Mt 3:10 ) and metaphorical sense ( Ro 11:11-18 ). Field (_Ot.
Norv_.) argues for "the root" as the idea of this predicate
without saying that it is the only root. Undoubtedly a proverb
that Paul here quotes, attributed to Bion and to Democritus (	(886e)
philargurian einai m(8874)ropolin pant(936e) t(936e) kak(936e)), where
"metropolis" takes the place of "root." Surely men today need no
proof of the fact that men and women will commit any sin or crime
for money. {Reaching after} (oregomenoi). Present middle
participle of oreg(935c) (see  3:1 ) with genitive h(8873) (which).
{Have been led astray} (apeplan(8874)h(8873)an). First aorist passive
indicative of apoplana(935c), old compound verb, in N.T. only here
and  Mr 13:22 . {Have pierced themselves through} (heautous
periepeiran). First aorist active (with reflexive pronoun) of
late compound peripeir(935c), only here in N.T. Perfective use of
peri (around, completely to pierce). {With many sorrows}
(odunais pollais). Instrumental case of odun(885c) (consuming,
eating grief). In N.T. only here and  Ro 9:2 .

經文:

提摩太前書 6:11-6:11

註釋:

 {O man of God} ((9320)anthr(9370)e theou). In N.T. only here and
 2Ti 3:17 , there general and here personal appeal to Timothy.
Cf.  De 33:1  1Sa 2:27 . {Flee} (pheuge), {follow after}
(di(936b)e). Vivid verbs in present active imperative. The preacher
can not afford to parley with such temptations. {Meekness}
(praupathian). Late compound from praupath(8873), in Philo about
Abraham, here only in N.T.

經文:

提摩太前書 6:12-6:12

註釋:

 {Fight the good fight} (ag(936e)izou ton kalon ag(936e)a). Cognate
accusative with present middle imperative of ag(936e)iz(935c), Pauline
word ( 1Co 9:25  Col 1:29 ). {Lay hold on} (epilabou). Second
(ingressive) aorist middle imperative of epilamban(935c), "get a
grip on." See same verb with genitive also in verse  19 . {Thou
wast called} (ekl(8874)h(8873)). First aorist passive of kale(935c) as in
 1Co 1:9  Col 3:15 . {The good confession} (	(886e) kal(886e)
homologian). Cognate accusative with h(936d)olog(8873)as (first aorist
active indicative of homologe(935c), the public confession in
baptism which many witnessed. See it also in verse  13  of Jesus.

經文:

提摩太前書 6:13-6:13

註釋:

 {Who quickeneth all things} (	ou z(936f)gonountos ta panta).
Present active participle of z(936f)gone(935c) (z(936f)gonos, from z(936f)s,
gen(935c)), late word to give life, to bring forth alive, in N.T.
only here and  Ac 7:19 . See  1Sa 2:6 . {Before Pontius Pilate}
(epi Pontiou Peilatou). Not "in the time of," but "in the
presence of." {Witnessed} (martur(8873)antos). Note marture(935c), not
homologe(935c) as in verse  12 . Christ gave his evidence as a
witness to the Kingdom of God. Evidently Paul knew some of the
facts that appear in  Joh 18 .

經文:

提摩太前書 6:14-6:14

註釋:

 {That thou keep} (	(8872)(8873)ai se). First aorist active
infinitive of 	(8872)e(935c), with accusative of general reference
(se) in indirect command after paraggell(935c). {Without spot}
(aspilon). Late adjective (a privative, spilos, spot,  Eph
5:27 ). In inscription and papyri. {Without reproach}
(anepil(886d)pton). See  3:2  5:7 . {Until the appearing} (mechri
t(8873) epiphaneias). "Until the epiphany" (the second epiphany or
coming of Christ). Late word in inscriptions for important event
like the epiphany of Caligula, in the papyri as a medical term.
In  2Th 2:18  we have both epiphaneia and parousia. See  Tit
2:13  2Ti 1:10  4:1,8 .

經文:

提摩太前書 6:15-6:15

註釋:

 {In its own times} (kairois idiois). Locative case. May be
"in his own times." See  2:6 . Clearly not for us to figure out.
{Who is the blessed and only Potentate} (ho makarios kai monos
dunast(8873)). "The happy and alone Potentate." Dunast(8873), old
word, in N.T. only here,  Lu 1:52  Ac 8:27  (the Eunuch). See
 1:11  for makarios. {The King of kings} (ho basileus t(936e)
basileuont(936e)). "The King of those who rule as kings." Oriental
title. So with "Lord of lords." See  Re 10:16 .

經文:

提摩太前書 6:16-6:16

註釋:

 {Who only hath immortality} (ho monos ech(936e) athanasian).
"The one who alone has immortality." Athanasia (athanatos,
a privative and 	hanatos), old word, in N.T. only here and
 1Co 15:53f . Domitian demanded that he be addressed as "_Dominus
et Deus noster_." Emperor worship may be behind the use of
monos (alone) here. {Unapproachable} (aprositon). See  Ps
104:2 . Late compound verbal adjective (a privative, pros,
ienai, to go). Here only in N.T. Literary _Koin(825f) word. {Nor can
see} (oude idein dunatai). See aoraton in  Col 1:15  and also
 Joh 1:18  Mt 11:27 . The "amen" marks the close of the doxology
as in  1:17 .

經文:

提摩太前書 6:17-6:17

註釋:

 {In this present world} (en t(9369) nun ai(936e)i). "In the now
age," in contrast with the future. {That they be not high-minded}
(m(8820)hups(886c)ophronein). Present active infinitive with negative
in indirect command after paraggelle, "not to be high-minded."
Only instance of the word save some MSS. of  Ro 11:20  (for m(880a)hups(886c)aphronei) and a scholion on Pindar. {Have their hope set}
((886c)pikenai). Perfect active infinitive of elpiz(935c). {On the
uncertainty of riches} (epi ploutou ad(886c)ot(8874)i). Literary
_Koin(825f) word (ad(886c)ot(8873)), only here in N.T. A "vigorous
oxymoron" (White). Cf.  Ro 6:4 . Riches have wings. {But on God}
(all' epi the(9369)). He alone is stable, not wealth. {Richly all
things to enjoy} (panta plousi(9373) eis apolausin). "A lavish
emphasis to the generosity of God" (Parry). Apolausis is old
word from apolau(935c), to enjoy, in N.T. only here and  Heb 11:25 .

經文:

提摩太前書 6:18-6:18

註釋:

 {That they do good} (agathoergein). Late word (agathos,
erg(935c)), in N.T. only here and  Ac 14:17 . {Rich in good works}
(ploutein en ergois kalois). See  Lu 12:21  "rich toward God"
and  Mt 6:19f.  for "treasures in heaven." {Ready to distribute}
(eumetadotous). Late and rare verbal (eu, meta, did(936d)i). Free
to give, liberal. Only here in N.T. {Willing to communicate}
(koin(936e)ikous). Old adjective, ready to share, gracious, liberal
again. Only here in N.T. See  Ga 6:6  Php 4:15 .

經文:

提摩太前書 6:19-6:19

註釋:

 {Laying up in store} (apoth(8873)aurizontas). Late literary
word (apo and 	h(8873)auriz(935c)), only here in N.T. Same paradox as
in  Mt 6:19f. , "laying up in store" by giving it away. {Which is
life indeed} (	(8873) ont(9373) z(9388)s). See  5:3  for ont(9373). This life
is merely the shadow of the eternal reality to come.

經文:

提摩太前書 6:20-6:20

註釋:

 {Guard that which is committed unto thee} (	(886e) parath(886b)(886e)
phulaxon). "Keep (aorist of urgency) the deposit." Parath(886b)(886e)
(from paratith(886d)i, to place beside as a deposit,  2Ti 2:2 ), a
banking figure, common in the papyri in this sense for the Attic
parakatath(886b)(885c) (Textus Receptus here,  2Ti 1:12,14 ). See
substantive also in  2Ti 1:12,14 . {Turning away from}
(ektrepomenos). Present middle participle of ektrep(935c), for
which see  1:6  5:15 . {Babblings} (kenoph(936e)ias). From
kenoph(936e)os, uttering emptiness. Late and rare compound, in N.T.
only here and  2Ti 2:16 . {Oppositions} (antitheseis). Old word
(anti, thesis), antithesis, only here in N.T. {Of the knowledge
which is falsely so called} (	(8873) pseud(936e)umou gn(9373)e(9373)). "Of the
falsely named knowledge." Old word (pseud(8873), onoma). Our
"pseudonymous." Only here in N.T.

重新查詢