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1 Timothy 6:4

1 Timothy 6:4 in Multiple Translations

he is conceited and understands nothing. Instead, he has an unhealthy interest in controversies and semantics, out of which come envy, strife, abusive talk, evil suspicions,

He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings,

he is puffed up, knowing nothing, but doting about questionings and disputes of words, whereof cometh envy, strife, railings, evil surmisings,

He has an over-high opinion of himself; being without knowledge, having only an unhealthy love of questionings and wars of words, from which come envy, fighting, cruel words, evil thoughts,

are arrogant and don't understand anything. They're obsessed with speculation and philosophical debates which only lead to jealousy, arguments, malicious gossip and evil suspicions—

He is puft vp and knoweth nothing, but doteth about questions and strife of words, whereof commeth enuie, strife, railings, euill surmisings,

he is proud, knowing nothing, but doting about questions and word-striving, out of which doth come envy, strife, evil-speakings, evil-surmisings,

he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, insulting, evil suspicions,

He is proud, knowing nothing, but doting about questions and strifes of words, from which cometh envy, strife, railings, evil surmisings,

He is proud, knowing nothing, but sick about questions and strifes of words; from which arise envies, contentions, blasphemies, evil suspicions,

Such people are very proud and do not understand anything [HYP]. Instead, they abnormally/wrongly desire to argue about unimportant matters and about certain words. As a result, people who listen to them ◄envy others/desire to have what others have►. They quarrel with others and with one another. They say bad things about others. They suspect/think that others have evil ◄motives/reasons for doing what they do►.

But the people that teach something different are wrong. Those people don’t really understand anything. They just want everyone to think they are important. They want to make trouble and get people to have arguments about words. If people start to argue, then they start to get jealous of each other. They think bad things, and they say bad things about each other.

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Berean Amplified Bible — 1 Timothy 6:4

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1 Timothy 6:4 Interlinear (Deep Study)

BIB
GRK τετυφωται μηδεν επισταμενος αλλα νοσων περι ζητησεις και λογομαχιας εξ ων γινεται φθονος ερις βλασφημιαι υπονοιαι πονηραι
τετυφωται tuphoō G5187 be conceited Verb-RPI-3S
μηδεν mēdeis G3367 nothing Adj-ASN-N
επισταμενος epistamai G1987 to know/understand Verb-PNP-NSM
αλλα alla G235 but Conj
νοσων noseō G3552 be sick Verb-PAP-NSM
περι peri G4012 about Prep
ζητησεις zētēsis G2214 controversy Noun-APF
και kai G2532 and Conj
λογομαχιας logomachia G3055 quarrel Noun-APF
εξ ek G1537 out from Prep
ων hos, hē G3739 which Rel-GPF
γινεται ginomai G1096 to be Verb-PNI-3S
φθονος phthonos G5355 envy Noun-NSM
ερις eris G2054 quarrel Noun-NSF
βλασφημιαι blasphēmia G988 blasphemy Noun-NPF
υπονοιαι huponoia G5283 suspicion Noun-NPF
πονηραι ponēros G4190 evil/bad Adj-NPF
Greek Word Study

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Greek Word Reference — 1 Timothy 6:4

τετυφωται tuphoō G5187 "be conceited" Verb-RPI-3S
This word means to be conceited or full of pride, as in 1 Timothy 3:6 and 6:4. It describes someone who is puffed up with their own importance.
Definition: τυφόω, -ῶ (τῦφος, smoke; metaphorically, conceit), prop., to wrap in smoke; used only metaphorically, to puff up, becloud with pride: pass., 1Ti.3:6 6:4, 2Ti.3:4 (Dem., Arist., al.).† (AS)
Usage: Occurs in 3 NT verses. KJV: high-minded, be lifted up with pride, be proud See also: 1 Timothy 3:6; 1 Timothy 6:4; 2 Timothy 3:4.
μηδεν mēdeis G3367 "nothing" Adj-ASN-N
Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.
Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)
Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.
επισταμενος epistamai G1987 "to know/understand" Verb-PNP-NSM
To know or understand means to have knowledge or insight about something, as seen in Acts 19:15 and Mark 14:68. This term is used to describe spiritual understanding and awareness. It involves having a deep understanding of God's will and plans.
Definition: ἐπίσταμαι (prob. an old mid, of ἐφίστημι, which see), [in LXX chiefly for יָדַע ;] to know, know of, understand: with accusative of person(s), Act.19:15; with ptcp., Act.24:10; with accusative of thing(s), Mrk.14:68, Act.18:25, 1Ti.6:4, Jas.4:14, Ju 10; before περί, Act.26:26; ὅτι, Act.15:7 19:25 22:19; ὡς, Act.10:28; πῶς, Act.20:18; ποῦ, Heb.11:8.† SYN: γινώσκω (which see), οἶδα (AS)
Usage: Occurs in 14 NT verses. KJV: know, understand See also: 1 Timothy 6:4; Acts 22:19; Hebrews 11:8.
αλλα alla G235 "but" Conj
But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.
Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)
Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.
νοσων noseō G3552 "be sick" Verb-PAP-NSM
To be sick or diseased, as in 1 Timothy 6:4 where it describes a mental or emotional sickness.
Definition: νοσέω, -ῶ (νόσος), [in LXX (metaphorically): Wis.17:8 * ;] to be sick: metaphorically, of mental ailment, before περί, 1Ti.6:4 (cf. Plat., Mor., 546 d).† (AS)
Usage: Occurs in 1 NT verses. KJV: dote See also: 1 Timothy 6:4.
περι peri G4012 "about" Prep
The Greek word for about or around, used in various contexts such as place, cause, or time. It is often translated as 'about' or 'concerning' in the KJV, and appears in many passages, including Matthew 2:8 and John 16:26.
Definition: περί, prep. with genitive, accusative (in cl. also with dative; cf. M, Pr., 105f.), with radical sense round about (as distinct from ἀμφί, on both sides). __I. C. genitive, __1. of place, about (poët.). __2. Causal, about, on account of, concerning, in reference to: Mat.2:8, Mrk.1:44, Luk.4:38, Jhn.16:26, Act.28:21, al. mult.; τὰ περί, with genitive, the things concerning one, one's state or case: Mrk.5:27, Act.1:3 28:15, Eph.6:22, al.; at the beginning of a sentence, περί, regarding, as to, 1Co.7:1, al.; in the sense on account of (Mat.26:28, 1Co.1:13, al.), often with ὑπέρ as variant (cf. M, Pr., 105). __II. C. accusative, __1. of place, about, around: Mat.3:4, Mrk.1:6, Luk.13:8, Act.22:6, al.; οἱ περί, with accusative of person(s), of one's associates, friends, etc., Mrk.4:10, Luk.22:49, Jhn.11:19, Act.13:13; οἱ περὶ τ. τοιαῦτα ἐργάται, Act.19:25; metaphorically, about, as to, concerning: 1Ti.1:19 6:4 2Ti.2:18 3:8, Tit.2:7; τὰ περὶ ἐμέ, Php.2:23; αἱ περὶ τ. λοιπὰ ἐπιθυμίαι, Mrk.4:19. __2. Of time, in a loose reckoning, about, near: Mat.20:3, 5 6, 9 27:46, Mrk.6:48, Act.10:3, 9 22:6. __III. In composition: round about (περιβάλλω, περίκειμαι), beyond, over and above (περιποιέω, περιλείπω), to excess (περιεργάζομαι, περισσεύω). (AS)
Usage: Occurs in 305 NT verses. KJV: (there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with See also: 1 Corinthians 1:4; Acts 26:2; 1 Peter 1:10.
ζητησεις zētēsis G2214 "controversy" Noun-APF
A controversy or dispute, such as the one in 2 Timothy 2:23 about foolish arguments.
Definition: ζήτησις, -εως, ἡ (ζητέω). __1. a seeking, search. __2. a questioning, inquiry, debate: Act.15:2, 7, 2Ti.2:23, Tit.3:9; before περί, Jhn.3:26, Act.25:20, 1Ti.6:4.† (AS)
Usage: Occurs in 7 NT verses. KJV: question See also: 1 Timothy 1:4; Acts 15:2; Titus 3:9.
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.
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.
λογομαχιας logomachia G3055 "quarrel" Noun-APF
A quarrel or logomachy is a dispute about trifles, a strife of words. In 1 Timothy 6:4, it refers to a kind of argument that is unproductive. This term describes a kind of pointless debate.
Definition: λογομαχία, -ας, ἡ (λογομαχέω), a strife of words: pl., 1Ti.6:4.† (AS)
Usage: Occurs in 1 NT verses. KJV: strife of words See also: 1 Timothy 6:4.
εξ ek G1537 "out from" Prep
The preposition 'out from' shows movement or origin, like in John 6:31 and Acts 9:3. It helps us understand where people or things come from or are going.
Definition: ἐκ (ἐξ), prep. with genitive, from out of, from (see Addendum, p. 492).This entry is included here, but in the print version the entry is found on p. 492. ἐκ, before a vowel ἐξ, prep. with genitive, of motion outwards, separation from (opposite to εἰς; = Lat. e, ex), from out of, from among, from. __I. Of Place, __1. of motion, out of, forth from, off from: Jhn.6:31, Act.9:3, Gal.1:8, al.; esp. after verbs of motion, Mat.8:28 17:9, Mrk.1:25 7:28, Jhn.1:33 20:1, Act.12:7, 17 27:30, al.; constr. praeg., σώζειν (διας) ἐκ, Ju 5, Act.28:4. Metaphorical, Mat.7:4, 5, 1Pe.2:9; ἐκ τ. χειρός (-ῶν), before genitive of person(s), Luk.1:74, Jhn.10:28, 29, 39, Act.12:4 24:7, Rev.19:2; πίνειν (which see) ἐκ; of the place from which an action proceeds, Luk.5:3 (cf. 12:36, Jhn.13:4, 2Co.2:4). __2. Of change from one place or condition to another: Jhn.8:42, Rom.6:13 13:11, Rev.7:14, al.; with ellips. of verb of motion, 2Ti.2:26, 2Pe.2:21, Rev.2:21, al. __3. Of separation or distinction from a number, before collective or pl. nouns: Mat.13:47, 49, Jhn.12:1, Act.3:15, 1Pe.1:3, al.; after εἷς, Mat.10:29 Luk.17:15, al.; οὐδείς, Jhn.7:19, al.; πολλοί, Jhn.11:19, al.; τις, Luk.11:15, al.; τίς, Mat.6:27, al.; in partitive phrase as subject of sentence, Jhn.16:17; Hebraistically, ἐκ μέσου before genitive, = ἐκ (Heb. מִתּוֹךְ), Mat.13:49, al. __4. Of position or direction (so in cl. = ἔξω): ἐκ δεξιῶν (see: δεξιός); ἐξ ἐναντίας, Mrk.15:39 (metaphorically, Tit.2:8); ἐκ ῥιζῶν (i.e., utterly), Mat.11:20. __II. Of Time, __1. of the point of time from which, from, since: ἐκ γενετῆς, Jhn.9:1, cf. Mrk.10:20, Luk.23:8, Act.24:10, al. __2. Of succession in time: ἐκ δευτέρου, a second time, Mrk.14:72, al., cf. Mat.26:44; ἡμέραν ἐξ ἡμέρας, from day to day, 2Pe.2:8. __III. Of Origin, __1. of nativity, lineage, race: κοίτην (ἐν γαστρί) ἔχειν, Rom.9:10, Mat.1:18; γεννᾶν ἐκ, Mat.1:3ff.; γεννᾶσθαι (γίνεσθαι) ἐκ, Jhn.3:6 8:41, Gal.4:4; ἐκ πνεύματος (θεοῦ), Jhn.1:13 3:5ff., al. ἔρχεσθαι, εἶναι, etc., ἐκ τ. πολέως, Jhn.1:44; φυλῆς, Luk.2:36, al.; τ. ἐξουσίας Ἡρῴδου, Luk.23:7; ὁ ὢν ἐκ τ. γῆς, Jhn.3:31. __2. Of the author, occasion or source: Mat.5:37, Jhn.2:16, Rom.2:29, 1Co.8:6, Gal.5:8, al.; ἐκ (τ. θεοῦ, 1Co.7:7, 2Co.5:1, 1Jn.4:7; ἐκ τ. πατρός, Jhn.6:65, al.; ἐκ τ. γῆς ἐστιν, λαλεῖ, Jhn.3:31; εκ καρδίας, Rom.6:17, cf. Mrk.12:30, 1Ti.1:5; ἐκ ψυχῆς, Eph.6:6, Col.3:23; ἐκ πίστεως, Rom.14:23; κρίνειν ἐκ, Luk.19:22, Rev.20:12. __3. Of the agent, after passive verbs: Mat.15:5, Mrk.7:11, 2Co.2:2, al.; frequently in Re after αδικεῖσθαι (2:11), etc. __4. Of cause, dependence, source of supply: τ. πόνου (των), Rev.16:10, 11; τ. φωνῶν, Rev.8:13; ἐκ τούτου, Jhn.6:66 19:12 (but see Meyer, in ll.); ἐκ θεοῦ λαλεῖν, 2Co.2:17; ἐκ τ. ἀληθείας, Jhn.18:37, 1Jn.3:19; ὁ ἐκ πίστεως, Rom.3:26 4:16; οἱ (ὄντες) ἐκ περιτομῆς, Act.11:2, Rom.4:12, Gal.2:12, Col.4:11; πίνειν ἐκ, Mat.26:29, Mrk.14:25, Jhn.4:13, al.; θερίζειν, Gal.6:8; μετέχειν ἐκ (= partit. genitive), 1Co.10:13; with inf., ἐκ τοῦ ἔχειν, 2Co.8:11. __5. Of material: Mat.27:29, Jhn.2:15 19:2, Rom.9:21, 1Co.11:12, Rev.18:12, al.; allied to which is its use of price (= cl. genitive): Mat.27:7, cf. ib. 20:2, Act.1:18. __IV. By attraction = ἐν (cl.): τὰ ἐκ τ. οἰκιας, Mat.24:17; τ. ἐξ αὐτοῦ δύναμιν, Mrk.5:30 (see Field, in l.); ὁ πατὴρ ὁ ἐξ οὐρανοῦ, Luk.11:13. __V. Adverbial phrases: ἐξ ἀνάγκης, 2Co.9:7, Heb.7:12; ἐξ ἰσότητος, 2Co.8:13; ἐκ μέρους, 1Co.12:27 13:9-12; ἐκ μέτρου, Jhn.3:34; ἐκ συμφώνου, 1Co.7:5. __VI. in composition, ἐκ signifies, __1. procession, removal: ἐκβαίνω, ἐκβάλλω. __2. Opening out, unfolding: ἐκτείνω; metaphorically, ἐξαγγάλλω. __3. Origin: ἔκγονος. __4. Completeness: ἐξαπορέω (see M, Pr., 237), ἐκπληρόω, ἐκτελέω. (AS)
Usage: Occurs in 753 NT verses. KJV: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out) See also: 1 Corinthians 1:30; 3 John 1:11; 1 Peter 1:3.
ων hos, hē G3739 "which" Rel-GPF
The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.
Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)
Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.
γινεται ginomai G1096 "to be" Verb-PNI-3S
A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.
Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)
Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.
φθονος phthonos G5355 "envy" Noun-NSM
Envy or jealousy, feeling spiteful towards someone, as mentioned in Romans 1:29 and Galatians 5:21.
Definition: φθόνος, -ου, ὁ [in LXX: Wis.2:24 6:23, 1Ma.8:16, 3Ma.6:7 * ;] envy: Rom.1:29, Gal.5:21, 1Ti.6:4, Tit.3:3, 1Pe.2:1; διὰ φθόνον, Mat.27:18, Mrk.15:10, Php.1:15; πρὸς φθόνον ἐπιποθεῖ τ. πνεῦμα (on the meaning, see R, txt., mg. 1, 2; Hort, Ja., 93 f.), Jas.4:5.† (AS)
Usage: Occurs in 9 NT verses. KJV: envy See also: 1 Peter 2:1; Mark 15:10; James 4:5.
ερις eris G2054 "quarrel" Noun-NSF
A quarrel or strife, as seen in Romans 1:29 and 1 Corinthians 3:3. This means a dispute or argument between people, often involving loud and angry words.
Definition: ἔρις, -ιδος accusative, ἔριν (on the declension, see B1., § 8, 3; WH, App., 157), ἡ, [in LXX: Psa.139:20, Sir.28:11 40:5, 9 * ;] strife, wrangling, contention: Rom.1:29 13:13, 1Co.3:3, 2Co.12:20, Gal.5:20, Php.1:15, 1Ti.6:4, Tit.3:9; pl. (see: ἐριθία), Rom.13:13, WH, mg., 1Co.1:11, Ga, l.with, WH, mg.† (AS)
Usage: Occurs in 9 NT verses. KJV: contention, debate, strife, variance See also: 1 Corinthians 1:11; Galatians 5:20; Romans 1:29.
βλασφημιαι blasphēmia G988 "blasphemy" Noun-NPF
Blasphemy refers to speaking badly of God or others, as seen in Matthew 12:31 and Revelation 2:9. It involves slander or railing against someone, often in a hurtful manner. This term is used to describe serious offenses against God or others.
Definition: βλασφημία, -ας, ἡ (βλάσφημος), [in LXX: Eze.35:12 (נֶאָצָה), Da TH 3:29 (96) (שׁלה), Tob.1:18, 1Ma.2:6, 2Ma.8:4 10:35 15:24 * ;] __(a) railing slander: Mat.12:31 15:19, Mrk.3:28 7:22, Eph.4:31, Col.3:8, 1Ti.6:4, Ju 9, Rev.2:9 __(b) spec., impious speech against God, blasphemy: Mat.26:65, Mrk.14:64, Luk.5:21, Jhn.10:33, Rev.13:5; ὄνομα βλασφημίας, Rev.13:1 17:3; with genitive obj. Mat.12:31; πρὸς τ. θεόν, Rev.13:6 (Cremer, 570; DB, i, 305; DCG ii, 423).† (AS)
Usage: Occurs in 18 NT verses. KJV: blasphemy, evil speaking, railing See also: 1 Timothy 6:4; Mark 14:64; Revelation 2:9.
υπονοιαι huponoia G5283 "suspicion" Noun-NPF
A suspicion or surmise, like having a vague idea about something, as mentioned in 1 Timothy 6:4 where it warns against useless speculations.
Definition: ὑπόνοια, -ας, ἡ (ὑπονοέω), [in LXX: Dan LXX 4:16, 32 5:6 (רַעְיוֹן), Sir 3:34* ;] a suspicion: 1Ti.6:4.† (AS)
Usage: Occurs in 1 NT verses. KJV: surmising See also: 1 Timothy 6:4.
πονηραι ponēros G4190 "evil/bad" Adj-NPF
The Greek word for evil or bad, describing something that causes harm or is morally wrong, used in the New Testament to describe people and things, like in Matthew 7:11 and Ephesians 5:16.
Definition: πονηρός, -ά, -όν (πονέω, to toil), [in LXX chiefly for רַע ;] __1. __(a) of persons, oppressed by toils (Hes.); __(b) of things, toilsome, painful (καιρός, Sir.51:12): Eph.5:16 6:13 Rev.16:2. __2. bad, worthless; __(a) in physical sense: καρπός, Mat.7:17-18; __(b) in ethical sense, bad, evil, wicked; __(α) of persons: Mat.7:11 12:34-35 18:32 25:26, Luk.6:45 11:13 19:22, Act.17:5, 2Th.3:2, 2Ti.3:13; γενεά, Mat.12:39, 45 16:4, Luk.11:29; πνεῦμια, Mat.12:45, Luk.7:21 8:2 11:26, Act.19:12-13, 15-16; as subst., οἱ π., opposite to δίκαιοι, Mat.13:49; to ἀγαθοί, Mat.5:45 22:10; οἱ ἀχάριστοι καὶ π., Luk.6:35; sing., ὁ π., Mat.5:39, 1Co.5:13; id. esp. of Satan, the evil one, Mat.5:37 6:13 (see Lft., Notes, 125 ff.; but cf. McN, in l) Mat.13:19, 38, Luk.11:4 (WH, R, om.), Jhn.17:15, Eph.6:16, 2Th.3:3 (Lft., Notes, l.with), 1Jn.2:13-14 Jn 3:12 Jn 5:18-19; __(β) of things: Mat.5:11 12:35 15:19, Luk.6:22, 45, Jhn.3:19 7:7, Act.18:14 25:18, Gal.1:4, Col.1:21, 1Ti.6:4, 2Ti.4:18, Heb.3:12 10:22, Jas.2:4 4:16, 1Jn.3:12, II Jn 11, 3Jn.10; ὀφθαλμός (which see), Mat.6:23 20:15, Mrk.7:22, Luk.11:34; as subst., neut., τὸ π., Act.28:21, 1Th.5:22; opposite to ἀγαθόν, Luk.6:45, Rom.12:9; pl., Mat.9:4, Mrk.7:23, Luk.3:19. † SYN.: see: ἄθεσμος (AS)
Usage: Occurs in 72 NT verses. KJV: bad, evil, grievous, harm, lewd, malicious, wicked(-ness) See also: 1 Corinthians 5:13; Luke 6:45; Hebrews 3:12.

Study Notes — 1 Timothy 6:4

Show Verse Quote Highlights

Cross References

ReferenceText (BSB)
1 2 Timothy 2:23 But reject foolish and ignorant speculation, for you know that it breeds quarreling.
2 2 Timothy 3:4 traitorous, reckless, conceited, lovers of pleasure rather than lovers of God,
3 1 Timothy 3:6 He must not be a recent convert, or he may become conceited and fall under the same condemnation as the devil.
4 Jude 1:10 These men, however, slander what they do not understand, and like irrational animals, they will be destroyed by the things they do instinctively.
5 2 Peter 2:12 These men are like irrational animals, creatures of instinct, born to be captured and destroyed. They blaspheme in matters they do not understand, and like such creatures, they too will be destroyed.
6 2 Timothy 2:14 Remind the believers of these things, charging them before God to avoid quarreling over words, which succeeds only in leading the listeners to ruin.
7 Jude 1:16 These men are discontented grumblers, following after their own lusts; their mouths spew arrogance; they flatter others for their own advantage.
8 2 Peter 2:18 With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error.
9 1 Timothy 1:7 They want to be teachers of the law, but they do not understand what they are saying or that which they so confidently assert.
10 1 Timothy 1:4 or devote themselves to myths and endless genealogies, which promote speculation rather than the stewardship of God’s work, which is by faith.

1 Timothy 6:4 Summary

This verse warns against being conceited and focusing on controversies and semantics, which can lead to harmful attitudes like envy and strife. Instead, we should focus on loving and serving others, as taught in Ephesians 4:2-3. By prioritizing humility and love, we can cultivate a healthy and loving community of believers. As we pursue godliness, we must remember that it is not a means of gain, but a genuine pursuit of righteousness and love, as also taught in Philippians 2:3-4.

Frequently Asked Questions

What does it mean to be conceited and understand nothing?

According to 1 Timothy 6:4, being conceited and understanding nothing refers to a person who is puffed up with pride and lacks true spiritual understanding, similar to what is described in 1 Corinthians 8:2. This attitude can lead to a focus on controversies and semantics rather than genuine faith and love.

Why are controversies and semantics considered unhealthy?

As seen in 1 Timothy 6:4, an unhealthy interest in controversies and semantics can lead to envy, strife, and evil suspicions, which are harmful to the body of Christ, as also warned against in Galatians 5:20 and James 3:14-16. A focus on these things can distract from the true pursuit of godliness and love.

How can we avoid falling into the trap of controversies and semantics?

To avoid this trap, we must focus on the sound words of our Lord Jesus Christ and godly teaching, as mentioned in 1 Timothy 6:3, and prioritize love, humility, and service to others, as taught in Ephesians 4:2-3 and Philippians 2:3-4. By doing so, we can cultivate a healthy and loving community of believers.

What is the result of constant friction between men of depraved mind?

As stated in 1 Timothy 6:5, constant friction between men of depraved mind who are devoid of the truth can lead to a distorted view of godliness, regarding it as a means of gain rather than a genuine pursuit of righteousness and love, as also warned against in 2 Peter 2:3 and Jude 1:16.

Reflection Questions

  1. What are some areas in my life where I may be prioritizing controversies and semantics over genuine faith and love?
  2. How can I cultivate a humble and loving attitude in my interactions with others, especially in discussions about spiritual matters?
  3. In what ways can I focus on the sound words of our Lord Jesus Christ and godly teaching in my daily life?
  4. What are some practical steps I can take to avoid envy, strife, and evil suspicions in my relationships with others?

Gill's Exposition on 1 Timothy 6:4

He is proud,.... Or swelled and puffed up with a vain conceit of himself and his own notions, and treats with an haughty air the faithful ministers of the word.

Jamieson-Fausset-Brown on 1 Timothy 6:4

He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, He is proud , [ tetufootai (G5187)] - 'beclouded;' filled with

Matthew Poole's Commentary on 1 Timothy 6:4

He is proud; tetufwtai, he is swelled or blown up, i.e. with pride swelling in opinion and conceit of himself, he is a fanatic. Knowing nothing solidly and truly, but doting about questions and strifes of words; is brain sick about questions of no use, but to make a contention about words. Whereof cometh envy; when he once comes to perceive that others are wiser than he. Strife; for an ignorant person, if proud, can never yield that another knows more than he doth. Railings are commonly the revenges of ignorant sciolists, that would be thought something and are nothing; when they perceive they are outdone by others, then they rail. Evil surmisings, uponoiai when they can in truth say no evil of others, they will uncharitably surmise and suspect evil of them.

Trapp's Commentary on 1 Timothy 6:4

4 He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, Ver. 4. He is proud] Gr. τετυφωται, he is blown up, big swollen. Swelling is a dangerous symptom in the body; but much more in the soul. Pride and self-conceit is a bastard (saith one) begotten between a learned head and an unsanctified heart; which being once conceived in the soul, causeth it to swell till it burst asunder with unthankfnlness to God for the bestowing, with envy, scorn, and disdain of men in the imparting of such gifts as may be to them beneficial. Some think that the apostle alludeth here to the wind Typhon, which the ancients held hurtful to men’ s wits and senses; so that those that were blasted with it ran mad. Knowing nothing] sc. Aright, and as they ought to know, 1 Corinthians 8:2. The Gnostics boasted that they knew all things knowable. Irenaeus saith, that they were so besotted with an opinion of themselves, that they accounted their own writings to be gospel. Such self-admirers also were the Illuminates (as they called themselves), the Manichees, the Novatians. And such are now the Jesuits, the sectarians, &c.; and other male feriati fanatici, who lest they should not be reputed to know something unknown to others, profess skill beyond the circumference of possible knowledge. Doting about questions] Gr. Question sick. As the schoolmen, and our new questionists. But God loveth curristas non quaeristas, saith Luther. And strifes of words] λογομαχιας, frivolous questions and quarrels. The wit of heretics and schismatics will better serve them to devise a thousand shifts to elude the truth than their pride will suffer them once to yield and acknowledge it.

Ellicott's Commentary on 1 Timothy 6:4

(4) He is proud.—St. Paul, with righteous anger, flames out against these perverse men, who, using the name of Christ, substitute their short-sighted views of life for His, throw doubt and discredit upon the teaching of His chosen Apostles and servants, stir up discord, excite party spirit, barring, often hopelessly, the onward march of Christianity. The true Christian teaching is healthy, practical, capable of being carried out by all orders in the state, by every age or sex, by bond and free. The spurious Christian maxims of these men deal with subtle, useless, unpractical questions, which have no influence on ordinary life, and only tend to stir up strife and useless inquiry, and to make men discontented and rebellious. These unhappy men he first characterises as “proud:” literally, blinded with pride.Knowing nothing.—Better rendered, yet without knowing anything; having no real conception of the office and work of Christ in the world. But doting about questions.—While so ignorant of the higher and more practical points of Christian theology, the false teacher is “mad upon” curious and debatable questions, such as the nature of the ever blessed Trinity; God’s purposes respecting those men who know not, have not even heard of the Redeemer; and the like—problems never to be solved by us while on earth—questions, the profitless debating of which has rent asunder whole churches, and individually has broken up old friendships, and sown the seeds of bitter irreconcilable hatred. And strifes of words.—Verbal disputes, barren and idle controversies about words rather than things; such wild war as also has raged, not only in the days of Timothy and of St. Paul, but all through the Christian ages, on such words as Predestination, Election, Faith, Inspiration, Person, Regeneration, &c. St. Paul was writing, then, in the spirit of the living God, and was warning no solitary pastor and friend at Ephesus of the weeds then springing up in that fair, newly-planted vineyard of his, but was addressing the Master’s servants in many vineyards and of many ages; was telling them what would meet them, what would mar and spoil their work, and in not a few cases would break their hearts with sorrow.

Adam Clarke's Commentary on 1 Timothy 6:4

Verse 4. He is proud] τετυφωται. He is blown up, or inflated with a vain opinion of his own knowledge; whereas his knowledge is foolishness, for he knows nothing. Doting about questions] He is sick, distempered, about these questions relative to the Mosaic law and the traditions of the elders; for it is most evident that the apostle has the Judaizing teachers in view, who were ever, in questions of theology, straining out a gnat, and swallowing a camel. Strifes of words] λογομαχιας. Logomachies; verbal contentions; splitting hairs; producing Hillel against Shammai, and Shammai against Hillel, relative to the particular mode in which the punctilios of some rites should be performed. In this sort of sublime nonsense the works of the Jewish rabbins abound. Whereof cometh envy, strife, c.] How little good have religious disputes ever done to mankind, or to the cause of truth! Most controversialists have succeeded in getting their own tempers soured, and in irritating their opponents. Indeed, truth seems rarely to be the object of their pursuit they labour to accredit their own party by abusing and defaming others; from generals they often descend to particulars; and then personal abuse is the order of the day. Is it not strange that Christians either cannot or will not see this? Cannot any man support his own opinions, and give his own views of the religion of Christ, without abusing and calumniating his neighbour? I know not whether such controversialists should not be deemed disturbers of the public peace, and come under the notice of the civil magistrate. Should not all Christians know that the wrath of man worketh not the righteousness of the Lord?

Cambridge Bible on 1 Timothy 6:4

4. he is proud, knowing nothing] ‘Puffed up,’ R.V. The word occurs only here and 1 Timothy 3:6; 2 Timothy 3:4; and goes towards composing the strong vocabulary of the Epistles: ‘filled with a blind “inflated ignorance” ’ (to quote from Dr Farrar’s strong modern vocabulary) may represent the force. The perfect expresses the state in which he is; the particular negative his relative, not absolute, ignorance, according to the tendency of N. T. usage.doting about questions] ‘Diseased’ or ‘mad’ on points of subtle disputation. The word in other writers has both meanings, and the opposition to ‘sound’ would hold equally good with both; but the moral responsibility for this state is clearly implied, and points rather to the former: ‘full of a diseased disputatiousness.’ For ‘questionings,’ see note on 1 Timothy 1:4.strifes of words] Our own derived ‘logomachies.’ The corresponding verb occurs 2 Timothy 2:14, ‘otherwise only in ecclesiastical writers,’ Alford.railings] Clearly as in Ephesians 4:31, ‘anger, and clamour, and railing;’ Judges 9, ‘durst not bring against him a railing judgment,’ not blasphemy against God, but slanderous reviling of one another.evil surmisings] Our ‘suspicions;’ this word again is new to N.T. usage. Altogether we have four peculiar words in this verse, puffed up, doting, strifes of words, surmisings, indicating the new region of the Church’s experience and of the Apostle’s feeling.

Barnes' Notes on 1 Timothy 6:4

He is proud - That is, he is lifted up with his fancied superior acquaintance with the nature of religion.

Whedon's Commentary on 1 Timothy 6:4

4. Proud—The Gnostics, or knowing ones, (see note, Acts 11:19,) claimed to be the aristocracy of knowledge. Knowing nothing—Although claiming, as Gnostics, to know every thing. Questions—Note 1 Timothy 1:4.

Sermons on 1 Timothy 6:4

SermonDescription
Brent Barnett How to Handle Biblical Paradoxes by Brent Barnett Brent Barnett delves into the mysteries found in Scripture that surpass human understanding, such as the Trinity, predestination, and God's sovereignty, emphasizing the importance
A.W. Tozer Completely Dedicated to Christ: Are We? by A.W. Tozer In this sermon on Envy, the preacher delves into the destructive nature of envy, describing it as a feeling of discontent and resentment towards others' possessions or qualities. E
J.H. Newman A Letter to a Magazine on the Subject of Dr. Pusey's Tract on Baptism by J.H. Newman The Editor of the Magazine questions how clergymen reconcile their consciences with the Homilies calling Rome 'Antichrist,' while holding the doctrines of the Tracts. The response
William Gouge Of Over-Rash Censuring Others of Covetousness by William Gouge William Gouge preaches about the sin of covetousness, cautioning against hasty judgments of others and emphasizing the importance of self-reflection. He highlights the danger of co
Gardiner Spring Something Must Be Done (Part One) by Gardiner Spring The preacher delves into the concept of malice (kakia) as a quality of wickedness, depravity, and ill-will, highlighting its destructive nature and the root of various vices. Kakia
George Fox Epistle 244 by George Fox George Fox preaches about the importance of staying true to the pure power of the Lord God and His truth, emphasizing the need to cleanse our hearts from impurities and disobedienc
J.C. Philpot Pride by J.C. Philpot J.C. Philpot delivers a powerful sermon on the detestable nature of pride and arrogance, highlighting how pride is deeply rooted in the human heart and is considered the 'sin of si

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