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1 Timothy 1:10

1 Timothy 1:10 in Multiple Translations

for the sexually immoral, for homosexuals, for slave traders and liars and perjurers, and for anyone else who is averse to sound teaching

For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine;

for fornicators, for abusers of themselves with men, for menstealers, for liars, for false swearers, and if there be any other thing contrary to the sound doctrine;

For those who go after loose women, for those with unnatural desires, for those who take men prisoners, who make false statements and false oaths, and those who do any other things against the right teaching,

for those who are sexually immoral, homosexuals, kidnappers, liars, false witnesses—and anything else that's opposed to good teachings

To whoremongers, to buggerers, to menstealers, to lyers, to the periured, and if there be any other thing, that is contrary to wholesome doctrine,

whoremongers, sodomites, men-stealers, liars, perjured persons, and if there be any other thing that to sound doctrine is adverse,

for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine,

For lewd persons, for them that defile themselves with mankind, for men-stealers, for liars, for perjured persons, and if there is any other thing that is contrary to sound doctrine,

For fornicators, for them who defile themselves with mankind, for menstealers, for liars, for perjured persons, and whatever other thing is contrary to sound doctrine,

He condemns those who are sexually immoral and those who are homosexuals. He condemns those who kidnap/steal people in order to make them slaves. He condemns those who lie and those who promise something strongly but do not do what they promised. He condemns every other action that is contrary to our true teaching.

That law is there to stop those people that just want to sleep with anybody, and do with them what married people do together. It is there to stop men that want to sleep with other men, as if they are women. It is there to stop people that grab other people to make them prisoners and force them to work for no pay. It is there to stop those people that trick other people by lying to them. That law is there to stop all those sorts of bad things that people do if they don’t listen to God’s word.

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Berean Amplified Bible — 1 Timothy 1:10

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1 Timothy 1:10 Interlinear (Deep Study)

BIB
GRK πορνοις αρσενοκοιταις ανδραποδισταις ψευσταις επιορκοις και ει τι ετερον τη υγιαινουση διδασκαλια αντικειται
πορνοις pornos G4205 sexual sinner Noun-DPM
αρσενοκοιταις arsenokoitēs G733 sodomite Noun-DPM
ανδραποδισταις andrapodistēs G405 slave-trader Noun-DPM
ψευσταις pseustēs G5583 liar Noun-DPM
επιορκοις epiorkos G1965 perjurer Adj-DPM
και kai G2532 and Conj
ει ei G1487 if COND
τι tis G5100 one Indef-NSN
ετερον heteros G2087 other Adj-NSN
τη ho G3588 the/this/who Art-DSF
υγιαινουση hugiainō G5198 be healthy Verb-PAP-DSF
διδασκαλια didaskalia G1319 teaching Noun-DSF
αντικειται antikeimai G480 be an opponent Verb-PNI-3S
Greek Word Study

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Greek Word Reference — 1 Timothy 1:10

πορνοις pornos G4205 "sexual sinner" Noun-DPM
This word describes a male prostitute or someone who engages in sexual sin, like fornication, as seen in 1 Corinthians 5:9-11 and Ephesians 5:5.
Definition: πόρνος, -ου, ὁ [in LXX: Sir.23:16-18 * ;] __1. a male prostitute (Xen., al.). __2. a fornicator: 1Co.5:9-11 6:9, Eph.5:5, 1Ti.1:10, Heb.12:15 13:4, Rev.21:8 22:15.† (AS)
Usage: Occurs in 10 NT verses. KJV: fornicator, whoremonger See also: 1 Corinthians 5:9; Ephesians 5:5; Hebrews 12:16.
αρσενοκοιταις arsenokoitēs G733 "sodomite" Noun-DPM
A term used to describe someone who engages in homosexual acts, as seen in 1 Corinthians 6:9. It is a specific word for a specific behavior. The Bible teaches about this in several passages.
Definition: ἀρσενοκοίτης, -ου, ὁ (ἄρσην, κοιτή), a sodomite: 1Co.6:9, 1Ti.1:10.† (AS)
Usage: Occurs in 2 NT verses. KJV: abuser of (that defile) self with mankind See also: 1 Corinthians 6:9; 1 Timothy 1:10.
ανδραποδισταις andrapodistēs G405 "slave-trader" Noun-DPM
A slave-trader or kidnapper who captures people to sell them into slavery, as mentioned in 1 Timothy 1:10.
Definition: ἀνδραποδιστής, -οῦ, ὁ (ἀνδράποδον, a slave, captured in war) a slave-dealer, kidnapper: 1Ti.1:10 (see MM, VGT, see word).† (AS)
Usage: Occurs in 1 NT verses. KJV: menstealer See also: 1 Timothy 1:10.
ψευσταις pseustēs G5583 "liar" Noun-DPM
A liar is someone who intentionally spreads false information, as described in John 8:44 and Romans 3:4. This behavior is condemned in the Bible as dishonest and hurtful.
Definition: ψεύστης, -ου, ὁ (ψεύδω), [in LXX: Psa.116:11 (כָּזַב), Pro.19:22 A N2 (כָּזָב), Sir.15:8 25:2 * ;] a liar: Jhn.8:44, 55, Rom.3:4, 1Ti.1:10, Tit.1:12, 1Jn.1:10 Jn 2:4 Jn 2:22 Jn 4:20 Jn 5:10 .† (AS)
Usage: Occurs in 10 NT verses. KJV: liar See also: 1 John 1:10; 1 Timothy 1:10; Romans 3:4.
επιορκοις epiorkos G1965 "perjurer" Adj-DPM
A person who breaks an oath or promise, also known as a perjurer, mentioned in 1 Timothy 1:10.
Definition: ἐπί-ορκος, -ον [in LXX: Zec.5:3 (שָׁבַע ni.) * ;] __1. of oaths, sworn falsely. __2. Of persons, perjured; as subst., a perjurer, false swearer: 1Ti.1:10.† (AS)
Usage: Occurs in 1 NT verses. KJV: perjured person See also: 1 Timothy 1:10.
και kai G2532 "and" Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
ει ei G1487 "if" COND
This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.
Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)
Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.
τι tis G5100 "one" Indef-NSN
This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.
Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)
Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.
ετερον heteros G2087 "other" Adj-NSN
This word means something or someone that is different or other, like in Luke 5:7 where it talks about another boat. It's used to distinguish one thing from another.
Definition: ἕτερος, -α, -ον, [in LXX chiefly for אַחֵר ;] distributive pron., prop. dual (BL, §13, 5; 51, 6), denoting the second of a pair, but in late Gk. encroaching on ἄλλος (M, Pr., 79f.); __1. of number, other; with art., the other; __(a) of two, Luk.5:7 9:56, al.; opposite to ὁ πρῶτος, Mat.21:30; ὁ εἷς, Mat.6:24, Luk.7:41, Act.23:6, al.; ἕ. μὲν . . . ἕ. δέ, the one . . . the other: 1Co.15:40; the next: Luk.6:6 9:56 (sc. ἡμέρα, Xen.), Act.20:15 27:3; = ὁ πλησίον, one's neighbour: Rom.2:1 13:8, 1Co.6:1, al.; __(b) of more than two, another: Mat.8:21 11:3, Luk.6:6 22:65, Jhn.19:37, Rom.8:39, al.; pl., Act.2:13; οἱ μὲν . . . ἄλλοι δὲ . . . ἕ. δέ, Mat.16:14; τινὲς . . . ἕ. δέ, Luk.11:16. __2. Of kind or quality, other, another, different (Plat., Dem., al.): Mrk.16:[12], Luk.9:29, Act.2:4, 1Co.14:21, 2Co.11:4, Gal.1:6, al. (cf. ἑτερό-γλωσσος, -διδασκαλέω, -ζυγέω). SYN.: ἄλλος, which see (see reff. ut supr., also Robertson, Gr., 748ff.). (AS)
Usage: Occurs in 93 NT verses. KJV: altered, else, next (day), one, (an-)other, some, strange See also: 1 Corinthians 3:4; Luke 3:18; Hebrews 5:6.
τη ho G3588 "the/this/who" Art-DSF
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
υγιαινουση hugiainō G5198 "be healthy" Verb-PAP-DSF
To be healthy means having sound health, being uncorrupt, and true in doctrine, as mentioned in Luke 5:31 and 3 John 2.
Definition: ὑγιαίνω (ὑγιής), [in LXX chiefly for שָׁלוֹם, and frequently in To ;] to be sound, healthy, in good health: Luk.5:31 7:10 15:27, 3Jo.2. In Past. Epp. (as also in cl.) metaphorically, ὑ. ἐν τ. πίστει, Tit.1:13 ; τ. πίστει, τ. ἀγάπῃ, τ. ὑπομονῇ, Tit.2:2; ἡ ὑγιαίνουσα διδασκαλία, 1Ti.1:10, 2Ti.4:3, Tit.1:9 2:1 ; λόγοι ὑγιαίνοντες, 1Ti.6:3, 2Ti.1:13.† (AS)
Usage: Occurs in 12 NT verses. KJV: be in health, (be safe and) sound, (be) whole(-some) See also: 1 Timothy 1:10; Luke 7:10; Titus 2:2.
διδασκαλια didaskalia G1319 "teaching" Noun-DSF
This word refers to the act of teaching or instruction, as seen in Romans 12:7 and Ephesians 4:14. It can also mean doctrine or learning.
Definition: διδασκαλία, -ας, ἡ (διδάσκω), [in LXX: Pro.2:17 (אַלּוּף), Isa.29:13 (לָמַד), Sir.24:33 39:8 * ;] teaching, instruction, in both active and objective senses, most frequently the latter: Rom.12:7 15:4, Eph.4:14, 1Ti.4:6, 13, 16 5:17 6:1, 3, 2Ti.3:10 3:16, Tit.2:7, 10; ὑγιαινοῦσα δ., 1Ti.1:10, 2Ti.4:3, Tit.1:9 2:1; pl., δ. τ. ἀνθρώπων, Col.2:22; δ. δαιμονίων, 1Ti.4:1, δ. διδάσκειν, Mat.15:9, Mrk.7:7" (LXX) (Cremer, 182).† SYN.: διδαχή (AS)
Usage: Occurs in 21 NT verses. KJV: doctrine, learning, teaching See also: 1 Timothy 1:10; 2 Timothy 4:3; Romans 12:7.
αντικειται antikeimai G480 "be an opponent" Verb-PNI-3S
Being an opponent means to be against or opposed to something, as seen in Luke 13:17 and Galatians 5:17. It involves resisting or withstanding something, often in a spiritual sense. This concept is relevant to spiritual struggles.
Definition: ἀντί-κειμαι [in LXX for אָיַב, צוּר, שָׂטַן, etc. ;] __1. to lie opposite to. __2. to oppose, withstand, resist: with dative, Luk.13:17 21:15, Gal.5:17, 1Ti.1:10; as participial subst. (ὁ) ἀντικείμενος, 1Co.16:9, Php.1:28, 2Th.2:4, 1Ti.5:14 (Cremer, 746).† (AS)
Usage: Occurs in 8 NT verses. KJV: adversary, be contrary, oppose See also: 1 Corinthians 16:9; Galatians 5:17; Philippians 1:28.

Study Notes — 1 Timothy 1:10

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 1 Corinthians 6:9–10 Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts, nor thieves, nor the greedy, nor drunkards, nor verbal abusers, nor swindlers, will inherit the kingdom of God.
2 Leviticus 18:22 You must not lie with a man as with a woman; that is an abomination.
3 2 Timothy 4:3 For the time will come when men will not tolerate sound doctrine, but with itching ears they will gather around themselves teachers to suit their own desires.
4 Romans 1:26 For this reason God gave them over to dishonorable passions. Even their women exchanged natural relations for unnatural ones.
5 Galatians 5:19–21 The acts of the flesh are obvious: sexual immorality, impurity, and debauchery; idolatry and sorcery; hatred, discord, jealousy, and rage; rivalries, divisions, factions, and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
6 Revelation 21:27 But nothing unclean will ever enter it, nor anyone who practices an abomination or a lie, but only those whose names are written in the Lamb’s Book of Life.
7 1 Timothy 6:3 If anyone teaches another doctrine and disagrees with the sound words of our Lord Jesus Christ and with godly teaching,
8 Jude 1:7 In like manner, Sodom and Gomorrah and the cities around them, who indulged in sexual immorality and pursued strange flesh, are on display as an example of those who sustain the punishment of eternal fire.
9 Titus 1:9 He must hold firmly to the faithful word as it was taught, so that he can encourage others by sound teaching and refute those who contradict it.
10 Mark 7:21–22 For from within the hearts of men come evil thoughts, sexual immorality, theft, murder, adultery, greed, wickedness, deceit, debauchery, envy, slander, arrogance, and foolishness.

1 Timothy 1:10 Summary

[This verse is listing different types of people who are living in sin and are in need of the gospel. The Bible teaches that all people are sinners and need salvation, as seen in Romans 3:23. The good news is that Jesus loves all people and desires their salvation, and through faith in Him, we can be forgiven and set free from our sins, as seen in John 3:16 and 1 Corinthians 6:11.]

Frequently Asked Questions

What does the Bible mean by 'the sexually immoral' in 1 Timothy 1:10?

The Bible teaches that sexual immorality is any sexual activity outside of marriage between one man and one woman, as seen in verses like 1 Corinthians 6:18 and Hebrews 13:4. This includes adultery, fornication, and other forms of sexual sin.

Is the Bible condemning homosexuals in 1 Timothy 1:10?

The Bible does teach that homosexual behavior is sinful, as seen in Romans 1:26-27 and 1 Corinthians 6:9-10. However, it's essential to approach this topic with love and compassion, remembering that Jesus loves all people and desires their salvation, as seen in John 3:16.

What does 'averse to sound teaching' mean in this verse?

To be averse to sound teaching means to reject or oppose the true and healthy teachings of the Bible, as seen in 2 Timothy 4:3-4. This can include rejecting the authority of Scripture or promoting false doctrine, which is warned against in verses like Galatians 1:8-9.

How can we apply 1 Timothy 1:10 to our lives today?

We can apply this verse by recognizing the importance of living a holy and righteous life, as seen in 1 Peter 1:15-16. This includes avoiding sinful behaviors and instead pursuing a life of obedience to God's Word, as seen in John 14:15 and 1 John 2:3-6.

Reflection Questions

  1. What are some ways I can examine my own heart and life to see if I am living in accordance with sound teaching?
  2. How can I lovingly and compassionately share the truth of the Bible with those who may be engaging in sinful behaviors?
  3. What are some common lies or false teachings that I need to be aware of and guard against in my own life and in the lives of those around me?
  4. How can I cultivate a deeper love and respect for the authority and teachings of the Bible in my own life?

Gill's Exposition on 1 Timothy 1:10

For whoremongers,.... Fornicators and adulterers, who were transgressors of the seventh command, Exodus 20:14 these God will judge, and such shall have their portion in the lake that burns with fire

Jamieson-Fausset-Brown on 1 Timothy 1:10

For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; Whoremongers ...

Matthew Poole's Commentary on 1 Timothy 1:10

The two next terms express violaters of the seventh commandment, whether by fornication, adultery, incest, sodomy, or any beastly lusts. Men-stealers; the word signifieth such as carry men into captivity, or make slaves of them in the first place; it signifies also any stealing of men. It is probable the first of these is the man-stealing principally intended, being the most common sin by pirates at sea, and soldiers at land; yet not excluding any other stealing of men from their relations, which he instanceth in, as one of the highest violations of the eighth commandment. By liars he meaneth such as knowingly speak what is false, especially to the prejudice of others. By perjured persons he means such as swear falsely. And cause it would be too long to reckon up all kinds of sinners, he comprehends them all in a general phrase, and if there be any other thing that is contrary to sound doctrine, that is, the holy and pure truth of God, that is not corrupted, but judges aright of good and evil: for these he saith the law is made, that is, to deter from such crimes, or to condenm for them; but not to terrify such who either never were guilty of such flagitious crimes, or if they have been guilty, yet are now washed, and sanctified, and justified in the name of the Lord Jesus, and by the Spirit of God, as the apostle speaks, . The law (as the apostle here saith) was never made to terrify, or to condemn and affright, these, for, : There is no condemnation to those that are in Christ Jesus, who walk not after the flesh, but after the Spirit.

Trapp's Commentary on 1 Timothy 1:10

10 For whoremongers, for them that defile themselves with mankind, for menstealers, for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine; Ver. 10. For menstealers] That steal away other men’ s children; so those that steal other men’ s books and writings, and set them out in their own name; as one dealt by Diagoras, who thereupon, out of discontent (because he that had done it was not presently stricken with a thunderbolt), became an atheist. (Diod. Sic.) So Fabricius stole Tremellius’ Syriac translation, Villa Vincantius stole Hyperius’ Treatise De ratione studii Theologici, and Possevinus recently translated Dr James’ s Cyprianus redivivus into his Apparatus Theologicus, and made it his own doing. Sic vos non vobis. And if there be any other thing] For the apostle took no delight to mention more of this cursed crew; but leaves them to the law to handle and hamper them, as unruly beasts, dogs, lions, leopards, are chained and caged up that they may not do mischief.

Ellicott's Commentary on 1 Timothy 1:10

(10) For menstealers.—After enumerating the transgressors of the Sixth and Seventh Commandments against murder and adultery, St. Paul speaks of a class well known in the Roman world of his day—perhaps the worst class of offenders against the Eighth Commandment—the “slave-dealers.” For liars, for perjured persons.—In these inclusive terms St. Paul apparently reckons all who break the solemn Ninth charge given on Sinai, which forbade false witness against a neighbour. Among the sins which especially excite the hot wrath of the first inspired teachers of Christianity, “want of truth” appears singularly prominent. One after the other of the Apostles, in different language, express their deep abhorrence of this too common sin, which, in St. John’s fervid words, will suffice to exclude from the city of the blessed (Revelation 22:15). And if there be any other thing that is contrary to sound doctrine.—In this broad and general summary, with which St. Paul concludes his dreadful catalogue, the prohibition of the Tenth Commandment against “covetousness” is doubtless included. In the words “sound doctrine”—an expression peculiar to this group of Epistles—a sharp contrast is suggested to the “sickly and unhealthy” teaching of the false teachers, with their foolish legends and allegories—a teaching which suggested controversy and useless disputes, and had no practical influence at all upon life.

Adam Clarke's Commentary on 1 Timothy 1:10

Verse 10. For whoremongers] πορνοις. Adulterers, fornicators, and prostitutes of all sorts. Them that defile themselves with mankind] αρσενοκοιταις. From αρσην, a male, and κοιτη, a bed; a word too bad to be explained. A sodomite. Men-stealers] ανδραποδισταις. Slave-dealers; whether those who carry on the traffic in human flesh and blood; or those who steal a person in order to sell him into bondage; or those who buy such stolen men or women, no matter of what colour or what country; or those who sow dissensions among barbarous tribes in order that they who are taken in war may be sold into slavery; or the nations who legalize or connive at such traffic: all these are men-stealers, and God classes them with the most flagitious of mortals. For liars] ψευσταις. They who speak for truth what they know to be false; and even they who tell the truth in such a way as to lead others to draw a contrary meaning from it. For perjured persons] επιορκοις. From επι, against, and ορκος, an oath; such as do or leave undone any thing contrary to an oath or moral engagement, whether that engagement be made by what is called swearing, or by an affirmation or promise of any kind. And if there be any other thing] Every species of vice and immorality, all must be necessarily included, that is contrary to sound doctrine-to the immutable moral law of God, as well as to the pure precepts of Christianity where that law is incorporated, explained, and rendered, if possible, more and more binding.

Cambridge Bible on 1 Timothy 1:10

10. whoremongers, for them that defile themselves with mankind] breakers of the seventh commandment.menstealers] breakers of the eighth commandment, the grossest theft; punishable with death, Exodus 21:16, by the Mosaic code, as also among the Greeks.perjured persons] breakers of the ninth commandment. Cf. Leviticus 19:12.and if there be any other thing that is contrary to sound doctrine] breakers of the tenth commandment as an inclusive summary embracing all sides and all aspects of each part of the duty to one’s neighbour, ‘not to covet nor desire other men’s goods, but to learn and labour truly to get mine own living and to do my duty.’ The mode of expression and the use of the particle are quite St Paul’s; cf. Romans 13:9, ‘and if there be any other commandment,’ Philippians 4:8, ‘if there be any virtue and any praise.’sound doctrine] With R.V. render the sound doctrine. The word for ‘doctrine’ occurs 15 times in these epistles, against seven times in the rest of the N. T.; a mark that the original simple concrete word ‘teaching’ is gradually becoming the settled abstract term ‘doctrine.’ But it is still too soon for the idea of this general abstraction which is conveyed to our mind by the phrase ‘sound doctrine.’ The insertion of the article (according to the Greek) gives us just an English equivalent of the middle stage which the phrase has reached.The nearest to the use of the Past. Epp. is Ephesians 4:14, where we ought to read ‘every wind of the doctrine,’ the article referring to all the work of apostles, prophets, evangelists and teachers just spoken of.sound] ‘healthful,’ an epithet occurring with ‘doctrine’ or ‘words’ six times in these epistles and nowhere else; in contrast to a different form of error from any previously described, ‘the sickly (ch. 1 Timothy 6:4) and morbid (2 Timothy 2:17) teaching of Jewish gnosis,’ Ellicott.

Barnes' Notes on 1 Timothy 1:10

For whoremongers - Leviticus 19:29; Leviticus 20:5. For them that defile themselves with mankind - Sodomites. See the evidence that this crime abounded in ancient times, in the notes on Romans 1:27.

Whedon's Commentary on 1 Timothy 1:10

10. Perjured—Who either break a sworn engagement, or swear to a falsehood in point of fact. Any other—Stopping with the ninth commandment, the apostle generalizes against all that contradicts sound doctrine.

Sermons on 1 Timothy 1:10

SermonDescription
H.J. Vine Sound in the Faith by H.J. Vine H.J. Vine preaches about the importance of holding fast to sound doctrine, words, speech, mind, and faith, emphasizing the need to reject unwholesome teachings and cling to the tru
A.W. Tozer The Holy Spirit—let Him Come by A.W. Tozer In this sermon, the preacher emphasizes the importance of taking the message of God seriously. He warns that we will all face judgment one day and stand before God to give an accou
Carter Conlon Agreeing to Tempt the Spirit of the Lord by Carter Conlon In this sermon, the preacher reflects on the season of incredible grace described in Acts chapter 4, where prayers are being answered, signs and wonders are happening, and hearts a
George Whitefield Marks of a True Conversion (Become as Little Children to Enter the Kingdom of Heaven) by George Whitefield In this sermon by George Whitfield, he begins by urging the congregation to examine their own souls and determine if they have truly been converted. He emphasizes the urgency of th
Carter Conlon I Am the Lord That Healeth Thee by Carter Conlon In this sermon, the speaker reflects on the journey of the Israelites from Egypt to the promised land and draws parallels to the Christian journey. He emphasizes that the call of G
Art Katz The Shaping of Godly Character by Art Katz In this sermon, the speaker discusses the theme of the conference, which is the shaping of godly character. He expresses his burden for the Jewish believers in New York City and pr
Carter Conlon Set Free From Shame by Carter Conlon In this sermon, the preacher encourages the audience to participate in a Bible study. He emphasizes the importance of knowing the truth, as Jesus promised that it would set them fr

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