6:1 {Under the yoke} (\hupo zugon\). As slaves (\douloi\,
bondsmen). Perhaps under heathen masters (#1Pe 2:18). For the
slave problem, see also #Phm 1; Col 3:22; Eph 6:5; Tit 2:9. See
#Mt 11:29 for Christ's "yoke" (\zugon\, from \zeugnumi\, to
join). {Their own masters} (\tous idious despotas\). That is
always where the shoe pinches. Our "despot" is this very Greek
word, the strict correlative of slave (\doulos\), while \kurios\
has a wider outlook. Old word only here, #Tit 2:9; 2Ti 2:21; 1Pe
2:18 for human masters. Applied to God in #Lu 2:29; Ac 4:24,29
and to Christ in #2Pe 2:1. {The name of God} (\to onoma tou
theou\). See #Ro 2:24. If the heathen could say that Christian
slaves were not as dependable as non-Christian slaves. Negative
purpose with \hina mý\ and present passive subjunctive
(\blasphýmýtai\).

6:2 {Let not despise them} (\mý kataphroneitÏsan\). Negative
imperative active third plural of \kataphroneÏ\, to think down
on. See #4:12. He must not presume on the equality of Christian
brotherhood not allowed by the state's laws. Some of these
Christian slaves might be pastors of churches to which the master
belonged. For the difficulty of the Christian master's position,
see #1Co 7:22; Phm 1:16. {But rather} (\alla mallon\). Render
the Christian Master better service. {They that partake of the
benefit} (\hoi týs energesias antilambanomenoi\). For
\euergesias\ (genitive case after participle) see #Ac 4:9, only
other N.T. example of this old word. Present middle participle of
\antilambanÏ\, old verb, to take in turn, to lay fast hold of, in
N.T. only here, #Lu 1:54; Ac 20:35.

6:3 {Teacheth a different doctrine} (\heterodidaskalei\). See
#1:3 for this verb, present active indicative here in condition
of first class. {Consenteth not} (\mý proserchetai\). Also
condition of first class with \mý\ instead of \ou\.
\Proserchomai\ (old verb, to come to, to approach, with dative)
is common enough in N.T. (#Heb 4:16; 7:25, etc.), but in the
metaphorical sense of coming to one's ideas, assenting to, here
only in N.T., but is so used in Philo and Irenaeus (Ellicott).
{Sound words} (\hugiainousin logois\). See #1:10 for \hugiainÏ\.
{The words of our Lord Jesus Christ} (\tois tou kuriou hýmÏn
Iýsou Christou\). Either subjective genitive (the words from the
Lord Jesus, a collection of his sayings in Lock's opinion like
#5:18; Ac 20:35, at least in the Spirit of Jesus as #Ac 16:7;
1Co 11:23) or objective genitive about Jesus like #2Ti 1:8; 1Co
1:18. {According to godliness} (\kata eusebeian\). Promoting
(designed for) godliness as in #Tit 1:1.

6:4 {He is puffed up} (\tetuphÏtai\). Perfect passive indicative
of \tuphoÏ\, for which see #3:6. {Knowing nothing} (\mýden
epistamenos\). Present middle participle of \epistamai\.
Ignorance is a frequent companion of conceit. {Doting} (\nosÏn\).
Present active participle of \noseÏ\, to be sick, to be morbid
over, old word, only here in N.T. {Disputes of words}
(\logomachias\). Our "logomachy." From \logomacheÏ\ (#2Ti 2:14),
and that from \logos\ and \machomai\, to fight over words, late
and rare word, here only in N.T. See Plato (_Tim_. 1085 F) for
"wars in words" (\machas en logois\). {Whereof} (\ex hÏn\). "From
which things." {Surmisings} (\huponoiai\). Old word from
\huponoeÏ\, to surmise, to suspect (#Ac 25:18), only here in
N.T. All these words are akin (envy, \phthonos\, strife, \eris\,
railings or slanders, \blasphýmiai\), all products of an ignorant
and conceited mind.

6:5 {Wranglings} (\diaparatribai\). Late and rare (Clem. of
Alex.) double compound (\dia\, mutual or thorough, \paratribai\,
irritations or rubbings alongside). "Mutual irritations" (Field).
{Corrupted in mind} (\diephtharmenÏn ton noun\). Perfect passive
participle of \diaphtheirÏ\, to corrupt, genitive case agreeing
with \anthrÏpÏn\ (of men) and retaining the accusative \ton
noun\. {Bereft of the truth} (\apesterýmenÏn týs alýtheias\).
Perfect passive participle of \apostereÏ\, old verb (#1Co 6:8)
with the ablative case after it (\alýtheias\). {A way of gain}
(\porismon\). Late word from \porizÏ\, to provide, to gain. Only
here in N.T. "Rich Christians." Predicate accusative with \einai\
(indirect assertion) in apposition with \eusebeian\, the
accusative of general reference.

6:6 {With contentment} (\meta autarkeias\). Old word from
\autarkýs\ (\autos, arkeÏ\) as in #Php 4:11. In N.T. only here
and #2Co 9:8. This attitude of mind is Paul's conception of
"great gain."

6:7 {Brought into} (\eisýnegkamen\, second aorist active stem
with first aorist ending, common in the _Koin«_), {carry out}
(\exenegkein\, second aorist active infinitive). Note play on the
prepositions \eis-\ and \ex-\.

6:8 {Food} (\diatrophas\). Plural, supports or nourishments (from
\diatrephÏ\, to support). Old word, here only in N.T. {Covering}
(\skepasmata\). Plural, "coverings." Late word from \skepazÏ\, to
cover. Here only in N.T. {We shall be content}
(\arkesthýsometha\). First future passive of \arkeÏ\, to be
content. Old word. See #2Co 12:9. This is the \autarkeia\ of
verse #6. {There with} (\toutois\). Associative instrumental
case, "with these."

6:9 {Desire to be rich} (\boulomenoi ploutein\). The will
(\boulomai\) to be rich at any cost and in haste (#Pr 28:20).
Some MSS. have "trust in riches" in #Mr 10:24. Possibly Paul
still has teachers and preachers in mind. {Fall into}
(\empiptousin eis\). See on ÿ3:6 for \en -- eis\ and ÿ3:7 for
\pagida\ (snare). {Foolish} (\anoýtous\). See #Ga 3:1,3.
{Hurtful} (\blaberas\). Old adjective from \blaptÏ\, to injure,
here alone in N.T. {Drown} (\buthizousin\). Late word (literary
_Koin«_) from \buthos\ (bottom), to drag to the bottom. In N.T.
only here and #Lu 5:7 (of the boat). Drown in the lusts with the
issue "in destruction and perdition" (\eis olethron kai
apÏleian\). Not annihilation, but eternal punishment. The
combination only here, but for \olethros\, see #1Th 5:3; 2Th 1:9;
1Co 5:5 and for \apÏleia\, see #2Th 2:3; Php 3:19.

6:10 {The love of money} (\hý philarguria\). Vulgate, _avaritia_.
Common word (from \philarguros\, #2Ti 3:12, and that from
\philos, arguros\), only here in N.T. Refers to verse #9
(\boulomenoi ploutein\). {A root of all kinds of evil} (\riza
pantÏn tÏn kakÏn\). A root (\riza\). Old word, common in literal
(#Mt 3:10) and metaphorical sense (#Ro 11:11-18). Field (_Ot.
Norv_.) argues for "the root" as the idea of this predicate
without saying that it is the only root. Undoubtedly a proverb
that Paul here quotes, attributed to Bion and to Democritus (\týn
philargurian einai mýtropolin pantÏn tÏn kakÏn\), where
"metropolis" takes the place of "root." Surely men today need no
proof of the fact that men and women will commit any sin or crime
for money. {Reaching after} (\oregomenoi\). Present middle
participle of \oregÏ\ (see #3:1) with genitive \hýs\ (which).
{Have been led astray} (\apeplanýthýsan\). First aorist passive
indicative of \apoplanaÏ\, old compound verb, in N.T. only here
and #Mr 13:22. {Have pierced themselves through} (\heautous
periepeiran\). First aorist active (with reflexive pronoun) of
late compound \peripeirÏ\, only here in N.T. Perfective use of
\peri\ (around, completely to pierce). {With many sorrows}
(\odunais pollais\). Instrumental case of \oduný\ (consuming,
eating grief). In N.T. only here and #Ro 9:2.

6:11 {O man of God} (\Ï anthrÏpe theou\). In N.T. only here and
#2Ti 3:17, there general and here personal appeal to Timothy.
Cf. #De 33:1; 1Sa 2:27. {Flee} (\pheuge\), {follow after}
(\diÏke\). Vivid verbs in present active imperative. The preacher
can not afford to parley with such temptations. {Meekness}
(\praupathian\). Late compound from \praupathýs\, in Philo about
Abraham, here only in N.T.

6:12 {Fight the good fight} (\agÏnizou ton kalon agÏna\). Cognate
accusative with present middle imperative of \agÏnizÏ\, Pauline
word (#1Co 9:25; Col 1:29). {Lay hold on} (\epilabou\). Second
(ingressive) aorist middle imperative of \epilambanÏ\, "get a
grip on." See same verb with genitive also in verse #19. {Thou
wast called} (\eklýthýs\). First aorist passive of \kaleÏ\ as in
#1Co 1:9; Col 3:15. {The good confession} (\týn kalýn
homologian\). Cognate accusative with \hÏmologýsas\ (first aorist
active indicative of \homologeÏ\, the public confession in
baptism which many witnessed. See it also in verse #13 of Jesus.

6:13 {Who quickeneth all things} (\tou zÏogonountos ta panta\).
Present active participle of \zÏogoneÏ\ (\zÏogonos\, from \zÏos,
genÏ\), late word to give life, to bring forth alive, in N.T.
only here and #Ac 7:19. See #1Sa 2:6. {Before Pontius Pilate}
(\epi Pontiou Peilatou\). Not "in the time of," but "in the
presence of." {Witnessed} (\marturýsantos\). Note \martureÏ\, not
\homologeÏ\ as in verse #12. Christ gave his evidence as a
witness to the Kingdom of God. Evidently Paul knew some of the
facts that appear in #Joh 18.

6:14 {That thou keep} (\týrýsai se\). First aorist active
infinitive of \týreÏ\, with accusative of general reference
(\se\) in indirect command after \paraggellÏ\. {Without spot}
(\aspilon\). Late adjective (\a\ privative, \spilos\, spot, #Eph
5:27). In inscription and papyri. {Without reproach}
(\anepilýmpton\). See #3:2; 5:7. {Until the appearing} (\mechri
týs epiphaneias\). "Until the epiphany" (the second epiphany or
coming of Christ). Late word in inscriptions for important event
like the epiphany of Caligula, in the papyri as a medical term.
In #2Th 2:18 we have both \epiphaneia\ and \parousia\. See #Tit
2:13; 2Ti 1:10; 4:1,8.

6:15 {In its own times} (\kairois idiois\). Locative case. May be
"in his own times." See #2:6. Clearly not for us to figure out.
{Who is the blessed and only Potentate} (\ho makarios kai monos
dunastýs\). "The happy and alone Potentate." \Dunastýs\, old
word, in N.T. only here, #Lu 1:52; Ac 8:27 (the Eunuch). See
#1:11 for \makarios\. {The King of kings} (\ho basileus tÏn
basileuontÏn\). "The King of those who rule as kings." Oriental
title. So with "Lord of lords." See #Re 10:16.

6:16 {Who only hath immortality} (\ho monos echÏn athanasian\).
"The one who alone has immortality." \Athanasia\ (\athanatos\,
\a\ privative and \thanatos\), old word, in N.T. only here and
#1Co 15:53f. Domitian demanded that he be addressed as "_Dominus
et Deus noster_." Emperor worship may be behind the use of
\monos\ (alone) here. {Unapproachable} (\aprositon\). See #Ps
104:2. Late compound verbal adjective (\a\ privative, \pros,
ienai\, to go). Here only in N.T. Literary _Koin«_ word. {Nor can
see} (\oude idein dunatai\). See \aoraton\ in #Col 1:15 and also
#Joh 1:18; Mt 11:27. The "amen" marks the close of the doxology
as in #1:17.

6:17 {In this present world} (\en tÏi nun aiÏni\). "In the now
age," in contrast with the future. {That they be not high-minded}
(\mý hupsýlophronein\). Present active infinitive with negative
in indirect command after \paraggelle\, "not to be high-minded."
Only instance of the word save some MSS. of #Ro 11:20 (for \mý
hupsýlaphronei\) and a scholion on Pindar. {Have their hope set}
(\ýlpikenai\). Perfect active infinitive of \elpizÏ\. {On the
uncertainty of riches} (\epi ploutou adýlotýti\). Literary
_Koin«_ word (\adýlotýs\), only here in N.T. A "vigorous
oxymoron" (White). Cf. #Ro 6:4. Riches have wings. {But on God}
(\all' epi theÏi\). He alone is stable, not wealth. {Richly all
things to enjoy} (\panta plousiÏs eis apolausin\). "A lavish
emphasis to the generosity of God" (Parry). \Apolausis\ is old
word from \apolauÏ\, to enjoy, in N.T. only here and #Heb 11:25.

6:18 {That they do good} (\agathoergein\). Late word (\agathos\,
\ergÏ\), in N.T. only here and #Ac 14:17. {Rich in good works}
(\ploutein en ergois kalois\). See #Lu 12:21 "rich toward God"
and #Mt 6:19f. for "treasures in heaven." {Ready to distribute}
(\eumetadotous\). Late and rare verbal (\eu, meta, didÏmi\). Free
to give, liberal. Only here in N.T. {Willing to communicate}
(\koinÏnikous\). Old adjective, ready to share, gracious, liberal
again. Only here in N.T. See #Ga 6:6; Php 4:15.

6:19 {Laying up in store} (\apothýsaurizontas\). Late literary
word (\apo\ and \thýsaurizÏ\), only here in N.T. Same paradox as
in #Mt 6:19f., "laying up in store" by giving it away. {Which is
life indeed} (\týs ontÏs zÏýs\). See #5:3 for \ontÏs\. This life
is merely the shadow of the eternal reality to come.

6:20 {Guard that which is committed unto thee} (\týn parathýkýn
phulaxon\). "Keep (aorist of urgency) the deposit." \Parathýkýn\
(from \paratithými\, to place beside as a deposit, #2Ti 2:2), a
banking figure, common in the papyri in this sense for the Attic
\parakatathýký\ (Textus Receptus here, #2Ti 1:12,14). See
substantive also in #2Ti 1:12,14. {Turning away from}
(\ektrepomenos\). Present middle participle of \ektrepÏ\, for
which see #1:6; 5:15. {Babblings} (\kenophÏnias\). From
\kenophÏnos\, uttering emptiness. Late and rare compound, in N.T.
only here and #2Ti 2:16. {Oppositions} (\antitheseis\). Old word
(\anti, thesis\), antithesis, only here in N.T. {Of the knowledge
which is falsely so called} (\týs pseudÏnumou gnÏseÏs\). "Of the
falsely named knowledge." Old word (\pseudýs, onoma\). Our
"pseudonymous." Only here in N.T.

6:21 {Have erred} (\ýstochýsan\). First aorist active indicative
of \astocheÏ\. See #1:6 for this word.