That they teach no other doctrine (1) érepodiacKaneiv), Better, not to teach a different doctrine. For &repos different, see on Gal. i. 6. The verb Past®, °LXX. Class. The
Cu. I.] THE FIRST EPISTLE TO TIMOTHY. 203
charge is not to teach anything contrary to the sound teach- ing (ver. 10) or irreconcilable with it Comp. Gal. i. 6; 2 Cor. xi.43 Rom. xvi. 17/
4, Give heed (pocéyev). °P. Frequent in LXX and Class. Lit. to hold to. Often with tov vodv the mind, which must be supplied here. It means here not merely to give at-
tention to, but to give assent to. So Acts viii. 6; xvi. 14; Hebei ty 2 Pets. 19;
Fables (uvGos). Miudos, in its widest sense, means word, speech, conversation or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from Adyos a historic tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, of Aeycwevor wbOoe trepi trav ev" Aidov what are called myths concerning those in Hades. Only once in LXX, Sir. xx. 19, in the sense of a saying or story. InN. T. only in Pastorals, and 2 Pet. 1.16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in his- tory or doctrine, false doctrines generally, etc. It is to be observed that pi@oc are called Jewish in Tit. i. 14. In 1 Tim. iv. 7, they are described as profane and characteristic of old wives. In 2 Tim. iv. 4, the word is used absolutely, as here.
Endless genealogies (yeveadoylas arepdvros). Both words Past®. For yeveadoyia (LXX) comp. Tit. i. 9. TevearXoyeicOat to trace ancestry, only Heb. vii. 6; comp. 1 Chron. v. 1, the only instance in LXX. ’Areépavtos endless, N.T.°. Twice in LXX. By some the genealogies are re- ferred to the Gnostic aeons or series of emanations from the divine unity; by others to the O. T. genealogies as inter- preted allegorically by Philo, and made the basis of a psy-
204 WORD STUDIES IN THE NEW TESTAMENT. [Cu. L
chological system, or O. T. genealogies adorned with fables : by others again to genealogical registers proper, used to foster the religious and national pride of the Jews against Gentiles, or to ascertain the descent of the Messiah. *Azrép- avros from & not, and mépas limit or terminus. Idpas may be taken in the sense of object or aim, so that the adjective here may mean without object, useless. (So Chrysostom, Holtz- mann, and von Soden.) Others take it in a popular sense, as describing the tedious length of the genealogies (Alford); and others that these matters furnish an inexhaustible sub- ject of study (Weiss). “Fables and endless genealogies ” form a single conception, the «ai and being explanatory, that is to say, and the “endless genealogies ”’ indicating in what the peculiarity of the fables consists.
Which (airwes). Rather the which: inasmuch as they.
Minister (vrapéyouvow). Afford, furnish, give occasion for. Only twice in Paul. Elsewhere mainly in Luke and Acts.
Questions (éx{nT7ces). Better, questionings. N. T.°. °LXX. Class. The simple f)rjoces in Pastorals, John and Acts. The preposition é« gives the sense of subtle, laborious investigation: inquiring out.
Godly edifying. According to the reading ofxoSoulav edification. So Vulg. aedificationem. But the correct read- ing is ofkovoulav ordering or dispensation: the scheme or order of salvation devised and administered by God: God’s household economy. ’Occovouia is a Pauline word. With the exception of this instance, only in Paul and Luke. See Ephiii. 10); i250: 5Col tis 25,
Which is in faith (rv év rioters). See on ver. 2. Faith is the sphere or element of its operation.