1 Timothy 1:9

1 Timothy 1:9 in Multiple Translations

Berean Standard Bible BSB

We realize that law is not enacted for the righteous, but for the lawless and rebellious, for the ungodly and sinful, for the unholy and profane, for killers of father or mother, for murderers,

King James Version KJV

Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

American Standard Version ASV

as knowing this, that law is not made for a righteous man, but for the lawless and unruly, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

Bible in Basic English BBE

With the knowledge that the law is made, not for the upright man, but for those who have no respect for law and order, for evil men and sinners, for the unholy and those who have no religion, for those who put their fathers or mothers to death, for takers of life,

Free Bible Version FBV

We also know that law isn't laid down for those who do what is good and right, but for those who are rebellious and ignore the law. It applies to people who have no use for God, who are sinful, who treat nothing as holy and are completely irreligious. It's for those who kill fathers and mothers, for murderers,

Geneva Bible 1599 GNV

Knowing this, that the Lawe is not giuen vnto a righteous man, but vnto the lawles and disobedient, to the vngodly, and to sinners, to the vnholy, and to the prophane, to murtherers of fathers and mothers, to manslayers,

Young's Literal Translation YLT

having known this, that for a righteous man law is not set, but for lawless and insubordinate persons, ungodly and sinners, impious and profane, parricides and matricides, men-slayers,

World English Bible WEB

as knowing this, that law is not made for a righteous person, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

Noah Webster Bible WBS

Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for man-slayers,

Douay-Rheims 1899 DRV

Knowing this, that the law is not made for the just man, but for the unjust and disobedient, for the ungodly, and for sinners, for the wicked and defiled, for murderers of fathers, and murderers of mothers, for manslayers,

Translation for Translators T4T

We must remember that God did not give Moses those laws in order to condemn righteous people. By those laws he condemns people who act as though there were no laws and who refuse to obey anyone. He condemns those who do not revere God and those who sin habitually. By them he condemns those who refuse to perform rituals that are pleasing to God and who show no respect for religion. He condemns those who murder their fathers and who murder their mothers and who murder other people.

Plain English Version PEV

We have to remember that God gave that law to punish the people that do bad things, not the people that do good things. That law is there to stop bad people, and cheeky people, and people that forget about God and everything that belongs to God. It is there to stop people that want to kill their own father or mother, and people that want to murder other people.

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Berean Amplified Bible — 1 Timothy 1:9

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Timothy 1:9 Interlinear (Deep Study)

BIB

GRK ειδως τουτο οτι δικαιω νομος ου κειται ανομοις δε και ανυποτακτοις ασεβεσιν και αμαρτωλοις ανοσιοις και βεβηλοις πατρολωαις και μητρολωαις ανδροφονοις

ειδως eidō G1492 to perceive: see Verb-RAP-NSM

τουτο ohutos G3778 this/he/she/it Dem-ASN

οτι hoti G3754 that/since: that Conj

δικαιω dikaios G1342 just Adj-DSM

νομος nomos G3551 law Noun-NSM

ου ou G3756 no Particle-N

κειται keimai G2749 to lay/be appointed Verb-PNI-3S

ανομοις anomos G459 lawless Adj-DPM

δε de G1161 then Conj

και kai G2532 and Conj

ανυποτακτοις anupotaktos G506 insubordinate Adj-DPM

ασεβεσιν asebēs G765 ungodly Adj-DPM

και kai G2532 and Conj

αμαρτωλοις hamartōlos G268 sinful Adj-DPM

ανοσιοις anosios G462 unholy Adj-DPM

και kai G2532 and Conj

βεβηλοις bebēlos G952 profane Adj-DPM

πατρολωαις patralōas G3964 patricide Noun-DPM

και kai G2532 and Conj

μητρολωαις mētralōas G3389 matricide Noun-DPM

ανδροφονοις androphonos G409 murderer Noun-DPM

Greek Word Study

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Greek Word Reference — 1 Timothy 1:9

ειδως eidō G1492 "to perceive: see" Verb-RAP-NSM

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

δικαιω dikaios G1342 "just" Adj-DSM

Being just means being fair and innocent, as described in Matthew and Romans, where God's people are called to live righteous lives.

Definition: δίκαιος, -α, -ον (δίκη), [in LXX chiefly for צַדִּיק (for rendering of צַדִּיק in sense of correct, see Deiss., BS, 115 f.); sometimes for נָקִי as Pro.1:11, al. ;] in early Gk. writers __(a) of persons, observant of δίκη, custom, rule, right, righteous in performing duties to gods and men ; __(b) of things, righteous, in accordance with right. In NT __1. righteous, chiefly in the broad sense, as above, of the person or thing corresponding to the Divine standard of right __(a) of persons: of God, Rom.3:26, 1Jn.2:29 Jn 3:7; of Christ, Act.3:14 7:52 22:14, 1Pe.3:18, 1Jn.2:1; of men, Mat.1:19 (Abbott, Essays, 75 f.) Mat.10:41 13:17, 43 13:49, Luk.1:6, 17, Rom.5:7, 1Ti.1:9, Jas.5:6, 1Pe.3:12, 1Jn.3:7, Rev.22:11, al.; δ. καὶ εὐλαβής, Luk.2:25; ἅγιος, Mrk.6:20; ἀγαθός, Luk.23:50; φοβούμενος τ. θεόν, Act.10:22; opposite to ἀμαρτωλοὶ καὶ ἀσεβεῖς, 1Pe.4:18; ἄδικοι, Mat.5:45, Act.24:15; δ. ἐκ πίστεως, Rom.1:17, Gal.3:11, Heb.10:38" (LXX) ; δ. παρὰ τ. θεῷ, Rom.2:13 __(b) of things: ἔργα δ., opposite to πονηρὰ, 1Jn.3:12; ἐντολή, Rom.7:12; metaphorically, αἷμα, Mat.23:35; τὸ δ., Luk.12:57; δ. ἐστιν, Act.4:19, Eph.6:1, Php.1:7; ὅ, Mat.20:4; ὅσα, Php.4:8 __2. In narrower sense __(a) of persons, as in later cl. writers, just, rendering to each his due: Tit.1:8, 1Jn.1:9; δ. κριτής, 2Ti.4:8 __(b) of things: τὸ δ., Col.4:1; δ., sc. ἐστιν, 2Th.1:6; κρίσις δ., Jhn.5:30; ὁδοί, Rev.15:3 SYN.: ἀγαθός (which see), καλός, χρηστός (Cremer, 183, 690). (AS)

Usage: Occurs in 76 NT verses. KJV: just, meet, right(-eous) See also: 1 John 1:9; Luke 15:7; 1 Peter 3:12.

νομος nomos G3551 "law" Noun-NSM

The Greek word for law, referring to a set of rules or regulations, such as Moses' law or the law of Christ in Galatians 6:2.

Definition: νόμος, -ου, ὁ (νέμω, to deal out, distribute), [in LXX chiefly for תּוֹרָה, also for חֻקָּה, etc. ;] that which is assigned, hence, usage, custom, then law; in NT (only in Mt, Jo, Ja, and the Lucan and Pauline bks.); __1. of law in general: Rom.3:27 5:13b; pl., of divine laws, Heb.8:10 10:16; ὁ ν. τ. Χριστοῦ, Gal.6:2; (τ.) ἐλευθερίας, Jas.1:25 2:12; βασιλικιός (Hort., in l.; Deiss., LAE, 267:3), Jas.2:8. __2. Of a force or influence impelling to action: Rom.7:21, 23a, 25 8:2. __3. Of the Mosaic law: Mat.5:18, Luk.2:27, Jhn.1:17, Act.6:13, Rom.2:15, 1Co.9:8, 1Ti.1:8, Heb.7:19; al.; Μωυσέως, Luk.2:22, Jhn.7:23, Act.15:5, al.; κυρίου, Luk.2:39; κατὰ τὸν ν., Act.22:12, Heb.7:5 9:22. __4. As printed, Abbott-Smith mistakenly numbers this as 3.Anarthrous (Bl, §46, 8; ICC on Rom.2:12, 13), νόμος, __(a) of law in general: Rom.2:12, 14b 3:20, 21 4:15, al.; __(b) of the Mosaic law in its quality as law: Rom.2:14a 5:20 10:4, Gal.2:19, al.; οἱ ἐκ ν., Rom.4:14; ὑπὸ νόμον, 1Co.9:20, Gal.4:5; ν. πράσσειν (πληροῦν), Rom.2:25 13:8. __5. Of Christian teaching: ν. πίστεως, Rom.3:27; τ. Χριστοῦ, Gal.6:2. __6. By meton., of the books which contain the law; __(a) of the Pentateuch: Mat.12:5, Jhn.1:45, al.; ὁ ν. καὶ οἱ προφῆται, Mat.5:17, Luk.16:16, al.; ὁ ν. καὶ προφῆται κ. ψαλμοί, Luk.24:44. __(b) of the OT Scriptures in general (as Heb. תּוֹרָה): Jhn.10:34 12:34 15:25, 1Co.14:21, al. (AS)

Usage: Occurs in 157 NT verses. KJV: law See also: 1 Corinthians 7:39; John 7:51; Hebrews 7:5.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

κειται keimai G2749 "to lay/be appointed" Verb-PNI-3S

To lay or be appointed means to be placed or set in a particular position, as seen in Matthew 28:6 and Luke 2:12, where it describes the placement of Jesus' body in the tomb and the laying of a baby in a manger.

Definition: κεῖμαι [in LXX: Jer.24:1 (יָעַד hoph,), al. ;] used as passive of τίθημι (LS, see word), to be laid, to lie; __(a) of persons: an infant, Luk.2:12, 16; a dead body, Mat.28:6, Luk.23:53, Jhn.20:12; __(b) of things, to lie, be laid or set, stand: Mat.5:14, Jhn.2:6 19:29 20:5-7 21:9, Rev.4:2 21:16; trop., Θεμέλιος, 1Co.3:11; before prep. with accusative, πρός, Mat.3:10, Luk.3:9; εἰς, Luk.12:19; ἐπί, trop., κάλυμμα, 2Co.3:15. Metaphorical, ὁ κόσμος ἐν τ. πονηριῷ κ., 1Jn.5:19; to be laid down, appointed: of law, with dative of person(s), 1Ti.1:9; before εἰς with accusative (of purpose), Luk.2:34, Php.1:16, 1Th.3:3 (cf. ἀνά-, συν-ανά-, ἀντί-, ἀπό-, ἐπί-, κατά-, παρά-, περί-, πρό-κειμαι).† (AS)

Usage: Occurs in 26 NT verses. KJV: be (appointed, laid up, made, set), lay, lie See also: 1 Corinthians 3:11; Luke 2:12; Revelation 4:2.

ανομοις anomos G459 "lawless" Adj-DPM

This word describes someone who is lawless or wicked, not following God's laws. It appears in Mark 15:28, Luke 22:37, and 2 Thessalonians 2:8, referring to those who reject God's rules.

Definition: ἄ-νομος, -ον (ἀ. neg., νόμος), [in LXX for עָוֺן, פָּשַׁע, רֶשַׁע, etc. ;] __1. lawless, wicked: Mrk.15:28, Luk.22:37, Act.2:23, 1Ti.1:9, 2Pe.2:8; ὁ ἄ., 2Th.2:8 (= ὁ ἄνθρωπος τῆς ἀνομίας, 2Th.2:3). __2. without law (= οἱ μὴ ὑπὸ νόμον, Rom.2:14): 1Co.9:21 (MM, VGT, see word). † SYN.: see: ἄθεσμος (AS)

Usage: Occurs in 7 NT verses. KJV: without law, lawless, transgressor, unlawful, wicked See also: 1 Corinthians 9:21; 2 Thessalonians 2:8; Mark 15:28.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

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.

ανυποτακτοις anupotaktos G506 "insubordinate" Adj-DPM

This word describes someone who is insubordinate or disobedient, refusing to submit to authority. It is used in 1 Timothy 1:9 and Titus 1:6, 10 to describe unruly people. The KJV translates it as 'disobedient' or 'unruly'.

Definition: ἀνυπότακτος, -ον (ά- neg., ὑποτάσσω) [in Sm.: 1Ki.2:12 10:27 (for LXX, λοιμός, בֵּן בְּלִיַּעַל)* ;] of things, not subject to rule: Heb.2:8; of persons, unruly: 1Ti.1:9, Tit.1:6, 10 (MM, VGT, see word).† (AS)

Usage: Occurs in 4 NT verses. KJV: disobedient, that is not put under, unruly See also: 1 Timothy 1:9; Titus 1:6; Hebrews 2:8.

ασεβεσιν asebēs G765 "ungodly" Adj-DPM

The term ungodly describes someone who is irreverent or wicked, as seen in Romans 4:5 and 1 Peter 4:18. It refers to individuals who live in defiance of God's will and standards.

Definition: ἀσεβής, -ές (σέβω, to reverence), [in LXX chiefly for רָשַׁע ;] ungodly, impious: Rom.4:5 5:6, 1Ti.1:9, 1Pe.4:18, 2Pe.2:5-6 3:7, Ju 4 15.† (AS)

Usage: Occurs in 8 NT verses. KJV: ungodly (man) See also: 1 Peter 4:18; Jude 1:4; Romans 4:5.

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.

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.

αμαρτωλοις hamartōlos G268 "sinful" Adj-DPM

A sinful person, or someone who does wrong, like the sinners Jesus ate with in Matthew 9:10-13. This word describes people who are wicked or sinful.

Definition: ἁμαρτωλός, -όν (ἁμαρτάνω), [in LXX chiefly for רָשָׁע ;] sinful, a sinner: of all men, 1Ti.1:15; of those especially wicked, 1Ti.1:9, 1Pe.4:18; p1., Mat.9:10-13 11:19 26:45, al. (see MM, VGT, see word; Cremer, 102, 634) (AS)

Usage: Occurs in 46 NT verses. KJV: sinful, sinner See also: 1 Peter 4:18; Luke 13:2; Hebrews 7:26.

ανοσιοις anosios G462 "unholy" Adj-DPM

This word means wicked or unholy. It is used in 1 Timothy 1:9 and 2 Timothy 3:2 to describe people who are not following God's laws. The KJV translation is 'unholy'.

Definition: ἀν-όσιος, -ον (ἀ- neg., ὅσιος), [in LXX: Eze.22:9 (זִמָּה, Wis.12:4, 2Ma.7:34 2Mac 8:32, 3Ma.2:2 3Mac 5:7, 4Ma.12:11 * ;] unholy, profane (Cremer, 464): 1Ti.1:9, 2Ti.3:2 (MM, VGT, see word).† (AS)

Usage: Occurs in 2 NT verses. KJV: unholy See also: 1 Timothy 1:9; 2 Timothy 3:2.

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.

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.

βεβηλοις bebēlos G952 "profane" Adj-DPM

Profane refers to something or someone that is unholy or wicked, like in 1 Timothy 1:9 where it describes people who are lawless.

Definition: βέβηλος, -ον (βαίνω, whence βηλός, a threshold), [in LXX chiefly for חֹל ;] __1. permitted to be trodden, accessible (see DCG, ii, 422b); hence, __2. (opposite to ἱερός) unhallowed, profane: of things, 1Ti.4:7 6:20, 2Ti.2:16; of men, 1Ti.1:9, Heb.12:16 (cf. κοινός; Cremer, 140).† (AS)

Usage: Occurs in 5 NT verses. KJV: profane (person) See also: 1 Timothy 1:9; 1 Timothy 6:20; Hebrews 12:16.

πατρολωαις patralōas G3964 "patricide" Noun-DPM

A patricide is someone who murders their own father, as mentioned in 1 Timothy 1:9. This term is used to describe a person who commits a terrible crime against their own family.

Definition: πατρολῴας (-αλῴας, Rec.; in cl. -αλοίας, see Bl., § 3, 3; 6, 2, and cf. μητρολῴας), -ου, ὁ (πατήρ + ἀλοιάω, to smite), __(a) a parricide: 1Ti.1:9 (Av, R, txt.); __(b) a smiter of his father : ib. (R, mg.).† (AS)

Usage: Occurs in 1 NT verses. KJV: murderer of fathers See also: 1 Timothy 1:9.

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.

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.

μητρολωαις mētralōas G3389 "matricide" Noun-DPM

This word means matricide, or the act of killing one's mother, as seen in 1 Timothy 1:9. It's a serious crime, condemned in the Bible, and is often translated as murderer of mothers in English versions.

Definition: μητρολῴας (Rec. -αλῴας, in cl., -αλοίας, see B1., § 3, 3; 6, 2), -ου, ὁ (μήτρρ + ἀλοιάω, to smite) __(a) a matricide: 1Ti.1:9 (AV, R, txt., but see infr.); __(b) a smiter of his mother: 1Ti.1:9 (R, mg., cf. Exo.21:15, and see Ellic., CGT, in l).† (AS)

Usage: Occurs in 1 NT verses. KJV: murderer of mothers See also: 1 Timothy 1:9.

ανδροφονοις androphonos G409 "murderer" Noun-DPM

A murderer is someone who kills another person, as referred to in 1 Timothy 1:9. This term is used to describe a serious crime.

Definition: ἀνδρο-φόνος, -ου, ὁ [in LXX: 2Ma.9:28 * ;] a man-slayer: 1Ti.1:9 (cf. φονεύς, and see MM, VGT, see word).† (AS)

Usage: Occurs in 1 NT verses. KJV: manslayer See also: 1 Timothy 1:9.

Study Notes — 1 Timothy 1:9

Show Verse Quote Highlights

Context
Cross References
1 Timothy 1:9 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 1:9
Jamieson-Fausset-Brown on 1 Timothy 1:9
Matthew Poole's Commentary on 1 Timothy 1:9
Trapp's Commentary on 1 Timothy 1:9
Ellicott's Commentary on 1 Timothy 1:9
Adam Clarke's Commentary on 1 Timothy 1:9
Cambridge Bible on 1 Timothy 1:9
Barnes' Notes on 1 Timothy 1:9
Whedon's Commentary on 1 Timothy 1:9
Sermons on 1 Timothy 1:9

Context — Correcting False Teachers

7They want to be teachers of the law, but they do not understand what they are saying or that which they so confidently assert. 8Now we know that the law is good, if one uses it legitimately.

9We realize that law is not enacted for the righteous, but for the lawless and rebellious, for the ungodly and sinful, for the unholy and profane, for killers of father or mother, for murderers,

10for the sexually immoral, for homosexuals, for slave traders and liars and perjurers, and for anyone else who is averse to sound teaching 11that agrees with the glorious gospel of the blessed God, with which I have been entrusted.

Cross References

	Reference	Text (BSB)
1	Galatians 3:19	Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.
2	1 Peter 4:18	And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?”
3	Romans 5:20	The law came in so that the trespass would increase; but where sin increased, grace increased all the more,
4	Galatians 3:10–14	All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.” Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.” The law, however, is not based on faith; on the contrary, “The man who does these things will live by them.” Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.” He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.
5	Galatians 5:23	gentleness, and self-control. Against such things there is no law.
6	Titus 3:3	For at one time we too were foolish, disobedient, misled, and enslaved to all sorts of desires and pleasures—living in malice and envy, being hated and hating one another.
7	Romans 1:30	slanderers, God-haters, insolent, arrogant, and boastful. They invent new forms of evil; they disobey their parents.
8	Romans 6:14	For sin shall not be your master, because you are not under law, but under grace.
9	Revelation 22:15	But outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
10	Revelation 21:8	But to the cowardly and unbelieving and abominable and murderers and sexually immoral and sorcerers and idolaters and all liars, their place will be in the lake that burns with fire and sulfur. This is the second death.”

1 Timothy 1:9 Summary

The law is not for people who are trying to live right with God, but for those who are living in rebellion against Him, as seen in 1 Timothy 1:9. The law is like a mirror that shows us our sin and our need for a Savior, as mentioned in Romans 3:20. When we understand that the law is not the answer to our sin problem, we can turn to the gospel of Jesus Christ, which offers us forgiveness and new life, as seen in John 3:16 and Ephesians 2:8-9. By recognizing the purpose of the law, we can appreciate the beauty of the gospel and the love of God that it reveals.

Frequently Asked Questions

What is the purpose of the law according to 1 Timothy 1:9?

The law is not intended for righteous people, but for those who are lawless and rebellious, as seen in 1 Timothy 1:9, and it serves as a reminder of God's standards, as stated in Romans 3:20 and Romans 7:7.

Does this verse imply that righteous people are perfect and never sin?

No, it does not imply that righteous people are perfect, but rather that they are justified by faith in Jesus Christ, as seen in Romans 3:24-25, and are striving to live according to God's will, with the help of the Holy Spirit, as mentioned in Galatians 5:16-25.

What kind of people is the law enacted for, according to 1 Timothy 1:9?

The law is enacted for people who are lawless, rebellious, ungodly, sinful, unholy, profane, and those who commit serious crimes such as murder, as listed in 1 Timothy 1:9-10, which reflects the seriousness of God's judgment, as seen in Revelation 21:8.

How does this verse relate to the gospel of Jesus Christ?

This verse highlights the need for the gospel, as the law reveals our sinfulness and our need for a Savior, as seen in Romans 3:20 and Galatians 3:24, and points to the glorious gospel of the blessed God, as mentioned in 1 Timothy 1:11.

Reflection Questions

What does this verse reveal about God's character and His expectations for humanity?
How does the list of lawless and rebellious people in 1 Timothy 1:9-10 make you feel about the seriousness of sin and the need for salvation?
In what ways do you see the law as a reflection of God's love and desire for humanity to live in harmony with Him and with each other?
How can you apply the principles of this verse to your own life, recognizing the role of the law in revealing your sin and pointing you to the gospel of Jesus Christ?

Gill's Exposition on 1 Timothy 1:9

Knowing this, that the law is not made for a righteous man,.... No man is naturally righteous since Adam, excepting the man Christ Jesus: some that are righteous in their own opinion, and in the

Jamieson-Fausset-Brown on 1 Timothy 1:9

Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of

Matthew Poole's Commentary on 1 Timothy 1:9

By the law is to be understood the moral law, (though possibly not excluding the law of Moses, consisting in many ordinances), as it is armed with stings and terrors, to restrain rebellious sinners; by the righteous man, one in whom a principle of Divine grace is planted, and, from the knowledge and love of God, chooses the things that are pleasing to him, and is ardent and active to do his will. Now it is true, the holiness commanded in the law, that, consists in the love of God and our neighhour, obliges every reasonable creature indispensably and eternally; but as the law was delivered in so terrible a manner, as it has annexed so many severe threatenings to the transgressors of it, it is evident that it is directed to the wicked, who will only be compelled by fear from an outrageous breaking of it. And this may be emphatically signified in the word here used, keitai, for it signifies to be laid, as well as to be made. The law non objicitur is not lald against a righteous man. Thus we translate it, : The axe is laid unto the root of the trees: there is some difference in the construction; here it is immediately joined with the dative case, there with an accusative case, with the preposition prov between the verb and the case; but that must be the sense. It is very probable, that these false teachers had been terrifying the Christians with the law, in opposition to whom the apostle saith, the law was not made for a righteous man, as to its condemning office; it was never intended against a righteous man, but against men that committed and lived in gross sin and wickedness. These sinners are first mentioned in general terms, then the apostle proceedeth to a more particular enumeration of them; whether in them (as some think) the apostle hath respect to the several precepts of the decalogue, I cannot determine. By the lawless he meaneth persons living without any respect to the laws of God or men. By the disobedient he meaneth such as will live in subjection to no government. The word by us translated ungodly, signifieth such as live without any religion, having no regard to the worship of God, asebesi. The word translated sinners signifies infamous, scandalous sinners. Unholy and profane are also general terms, signifying persons that have no piety, but lewdly talk of things sacred, and live as lewdly. Murderers of fathers and murderers of mothers: the words signify such as strike or beat their parents, though they do not give them mortal wounds, and well expresseth violaters of the fifth commandment. Manslayers, androfonouv, signifies such as kill men, whether maliciously or passionately, violaters of the sixth commandment.

Trapp's Commentary on 1 Timothy 1:9

9 Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers, Ver. 9. Is not made for a righteous] For he is freed by Christ from the coaction, malediction, and irritation of the law. The law lieth not upon the righteous (so the Greek soundeth), it urgeth not upon them, as it doth upon the wicked. To these it is as chains and shackles, to the righteous as girdles and garters, which gird up his loins and expedite his course the better. It confineth him (saith Rev. Dr Preston) to live in that element where he would live; as if one should be confined to Paradise, where he would be, though there were no such law. The wicked (on the contrary) it confineth to the place where he would not be, and to the actions that he would not do; as Shimei confined, leapeth over the pale after profit and pleasure, and dieth for it. But for the lawless, &c.] Those masterless monsters, that send messages after Christ, saying, "We will not have this man to reign over us." But shall they thus escape by iniquity? "In thine anger thou wilt cast down these people, O God," Psalms 56:7. Aut faciendum, aut patiendum. Either do or suffer. They that will not bend shall break; they that will not be Christ’ s subjects shall be his footstool: his arrows are sharp in the hearts of the king’ s enemies, whereby the people (that fall not down before him) fall under him, Psalms 45:5.

Ellicott's Commentary on 1 Timothy 1:9

(9) Knowing this.—The teacher of the Law, being aware of this great truth, now to be detailed—viz.:— That the law is not made for a righteous man.—The stern Mosaic Law was enacted centuries before the Messiah Jesus had given to men His new Law. The Law of Moses was not, then, enacted for a “righteous man”—that is, for a Christian in the true sense of the word, who has sought and found justification by faith in Jesus, and who, sanctified by the Holy Ghost, is living a new life. In other words, the “teacher,” Paul says, must teach the flock of Ephesus (1) the true use of the prohibitions of the Law, viz., that they served to convince a man of his hopeless condition; they showed him he was a slave to sin, from which wretched bondage, the Law, which made him bitterly conscious of his condition, gave him no assistance to free himself; (2) the “teacher” was to press home to the people that the Law, good though it was, if used as a means to open men’s eyes to see their true condition, was not made for them if they were reckoned among the righteous—that is, if they had found acceptance in the Redeemer. In the case of these justified and sanctified ones the moral law was written in their hearts and was embodied in their lives. But for the lawless.—Now the Law was not made for the holy and humble men of heart, whom St. Paul trusted formed the main body of the congregation of believers in Ephesus, and in every city where men and women were found who called on the name of the Lord Jesus, and who struggled to follow their dear Master’s footsteps. It was made centuries before Jesus of Nazareth walked on earth, as a great protest against the every-day vices which dishonoured Israel in common with the rest of mankind. The terrible enumeration of sins and sinners in these 9th and 10th verses, while following the order of the ancient Tables of Sinai, seems to allude pointedly to the vices especially prevalent in that day in the great centres of the Roman empire. And disobedient.—More accurately rendered, unruly, or insubordinate.For the ungodly and for sinners.—These four terms with which the Apostle opens his sad list of those for whom the Law was enacted, generally denote those who care nothing for human law, and who despise all obedience; who to their careless neglect for all constituted authorities, unite irreligion and contempt for all sacred things. For unholy and profane.—The persons designated in these terms are those wanting in inner purity—men who scoff at holiness of life and character in its deepest sense. These six classes may be assumed in general terms to include the prohibitions of the first four Commandments (the First Table, as it is termed), where sins against God are especially dwelt upon. The sins against man, which form the subject of the prohibitions of the Second Table (Commandments Five to Ten), are included in the following enumeration of wrong-doers.

Adam Clarke's Commentary on 1 Timothy 1:9

Verse 9. The law is not made for a righteous man] There is a moral law as well as a ceremonial law: as the object of the latter is to lead us to Christ; the object of the former is to restrain crimes, and inflict punishment on those that commit them. It was, therefore, not made for the righteous as a restrainer of crimes, and an inflicter of punishments; for the righteous avoid sin, and by living to the glory of God expose not themselves to its censures. This seems to be the mind of the apostle; he does not say that the law was not MADE for a righteous man, but ουκειται, it does not LIE against a righteous man; because he does not transgress it: but it lies against the wicked; for such as the apostle mentions have broken it, and grievously too, and are condemned by it. The word κειται, lies, refers to the custom of writing laws on boards, and hanging them up in public places within reach of every man, that they might be read by all; thus all would see against whom the law lay. The lawless] ανομοις. Those who will not be bound by a law, and acknowledge none, therefore have no rule of moral conduct. Disobedient] ανυποτακτοις. Those who acknowledge no authority; from α, negative, and οποτασσω, to subject; they neither acknowledge law, nor executive authority, and consequently endeavour to live as they list; and from such dispositions all the crimes in the following catalogue may naturally spring. For the ungodly] ασεβεσι. The irreligious-those who do not worship God, or have no true worship; from α, negative, and σεβω, to worship. For sinners, αμαπτωλοις those who transgress the laws; from α, negative, and μαρπτω, to hit the mark. This has been elsewhere explained. For unholy] ανοσιοις. Persons totally polluted-unclean within, and unclean without; from α, negative, and οσιος holy. And profane] βεβηλοις. Such who are so unholy and abominable as not to be fit to attend any public worship; from βε, denoting privation or separation, and βηλος, a threshold or pavement, particularly of a temple. Our word profane comes from procul a fano, "far from the temple." When the ancients, even heathens, were about to perform some very sacred rites, they were accustomed to command the irreligious to keep at a distance; hence that saying in a fragment of Orpheus:- Φθεγξομαιοἱςθεμιςεστι·θυραςδ' επιθεσθεβεβηλοιςΠασινὁμως. "I will speak to whom it is lawful; but these doors, O, shut against the profane." And that of Virgil, AEn. vi. ver. 258. Procul! O procul! este profani. Far! ye profane! get hence. Murderers of fathers] πατραλωαις. The murderer of a father or a mother, notwithstanding the deep fall of man, and the general profligacy of the world, has been so rare, and is a crime so totally opposite to nature, that few civilized nations have found it necessary to make laws against it. Yet, such monsters, like the most awful and infrequent portents, have sometimes terrified the world with their appearance.

Cambridge Bible on 1 Timothy 1:9

9. knowing this] The A.V. putting a full stop after ‘lawfully’ gives an entirely wrong turn here; the R.V. puts a comma and inserts ‘as’ in order to shew the connexion of ‘knowing’ with ‘a man’; we may continue the above rendering rather more idiomatically, if it be handled as law should be and with the knowledge that.the law is not made] There is no article, and we may with the R.V. translate, law is not made; not thereby drawing a marked distinction between ‘law’ here and ‘the law’ of Moses above, but following St Paul’s instinct of language, and by the omission drawing attention to the play on words or the antithesis intended, in a crisper and more proverbial way. This explanation will satisfy all the cases of omission of article before ‘law’ quoted by Winer from Galatians 2:21; Galatians 3:11; Galatians 3:18; Galatians 3:21; Galatians 4:5. Cf. Winer, § 19, Moulton n.; Lightfoot’s Gal. 11. 19. Here ‘law’ and ‘the lawless’ stand in sharper contrast without the article.for a righteous man] By ‘righteous’ we may well understand one ‘who has his measure of fruit in holiness’ (Ellicott, quoting Hooker), in contrast to those who not only ignore the law as any check on their life, lawless, but are positively disobedient or unruly, delighting in open defiance of it; being ungodly, with no fear of God or sense of His presence before their mind; and sinners, marked as such by definite acts of sin (Luke 18:13), (2 Peter 1:6); (for the two words together compare Judges 15).unholy] They are further breakers of the first and second commandments; the word describes the disregard of duty to God, and only occurs here and 2 Timothy 3:2; but the corresponding word for the performing of this duty occurs in 1 Timothy 2:8, ‘lifting up holy hands in worship.’profane] breakers of the third and fourth commandments; the N. T. use of the word describes disregard of God’s day, Matthew 12:5; of God’s house, Acts 24:6; of God’s law and truth, 1 Timothy 4:7; 1 Timothy 6:20; 2 Timothy 2:16; of God’s name and birthright blessing, Hebrews 12:16.murderers of fathers and murderers of mothers] breakers of the fifth commandment, cf. Exodus 21:15. In this and in the following words St Paul evidently singles out the worst breaches of the Jaw, his argument being ‘the law was meant to convict the vilest—you apply it to the holiest.’ Hence, we must keep the stronger meaning ‘parricide,’ though the Greek word by its proper derivation means ‘father-beater.’ When it came to have the meaning ‘parricide,’ a different derivation was also assigned to it and the spelling a little altered accordingly. For similar corruptions in English to fit a supposed derivation compare ‘reindeer,’ ‘causeway,’ ‘camel leopard.’manslayers] breakers of the sixth commandment.

Barnes' Notes on 1 Timothy 1:9

Knowing this - That is, “If anyone knows, or admits this, he has the prover view of the design of the law.” The apostle does not refer particularly to himself as knowing or conceding this, for then

Whedon's Commentary on 1 Timothy 1:9

9. Not made for—Literally, does not lie for, does not exist for. The term lies does not express a penal effect upon the just man, though the severe strain of the following verses indicates that such is the implication.

Sermons on 1 Timothy 1:9

	Sermon	Description
	How to Find Your Place by Derek Prince	In this sermon, the speaker emphasizes the importance of finding and fulfilling the good works that God has prepared for each individual. He contrasts two different approaches take
	(The Better Covenant) 6 - Fellowship in One Body by Zac Poonen	In this sermon, the speaker emphasizes the faithfulness of God in providing for His children. He shares personal experiences of relying on God's provision and how seeking the kingd
	(Saved Through the Fire) 02 - the Path of True Salvation by Milton Green	In this sermon, the preacher emphasizes the importance of repeatedly hearing and understanding the message of God. He explains that hearing the message multiple times helps to brea
	Liberated From Law by Miles J. Stanford	Miles J. Stanford emphasizes that as Christians, our rule of life is not the law given to the Israelites but being 'in Christ... a new creature' (Galatians 6:15). We are called to
	The Branch by Andrew Murray	The preacher delves into the meaning of 'ungodly' (asebes), describing it as a lack of interest in God and a lifestyle inconsistent with reverence for Him. The term is used in vari
	Incarnation - the Humiliation of God by George Warnock	Greek Word Studies, in a sermon on 1 Timothy 4:7, delves into the meaning of 'bebelos,' which refers to that which is profane, worldly, and devoid of anything sacred or holy. This
	Christian Freedom: The Logic of Law by Warren Wiersbe	In this sermon, the preacher emphasizes that as Christians, we are no longer under the law but living by the promise of God. He compares the way children understand punishment and