Them that defile themselves with mankind (ἀρσενοκοίταις)
Only here and 1Co 6:9. olxx, oClass.
Menstealers (ἀνδραποδισταῖς)
N.T.o. Once in lxx. Ellicott remarks that this is a repulsive and exaggerated violation of the eighth commandment, as ἀρσενοκοιτεῖν is of the seventh. The penalty of death is attached to it, Exo 21:16.
Perjured persons (ἐπιόρκοις)
N.T.o. Once in lxx, Zec 5:3. See Lev 19:12.
Is contrary to (ἀντίκειται)
Lit. Lies opposite to. Used by Paul and Luke. See Luk 13:17; Gal 5:17.
The sound doctrine (τῇ ὑγιαινούσῃ διδασκαλίᾳ)
A phrase peculiar to the Pastorals. Ὑγιαίνειν to be in good health, Luk 5:31; Luk 7:10; 3Jo 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 2 Macc 1:10; 9:19; 2Sa 14:8; Exo 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teaching, or λόγοι words, and twice with ἐν τῇ πίστει or τῇ πίστει in the faith. The sound teaching (comp. διδαχή teaching, 2Ti 4:2; Tit 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2Ti 1:13; 2Ti 2:2, 2Ti 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια the truth, the knowledge (ἐπίγνωσις) of which is bound up with salvation. See 1Ti 2:4; 2Ti 2:25; 2Ti 3:7; Tit 1:1. As truth it is sound or healthful. It is the object of faith. To be sound in the faith is, practically, to follow (παρακολουθεῖν) sound teaching or the truth. The subjective characteristic of Christians is εὐσέβεια or θεοσέβεια godliness or piety (1Ti 2:2, 1Ti 2:10; 1Ti 3:16; 1Ti 4:7, 1Ti 4:8; 1Ti 6:6, 1Ti 6:11); and the teaching and knowledge of the truth are represented as κατ' εὐσέβειαν according to godliness (1Ti 6:3; Tit 1:1). Comp. εὐσεβεῖν to show piety, 1Ti 5:4. εὐσεβῶς ζῇν to live godly, 2Ti 3:12; Tit 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ to lead a life in all godliness, 1Ti 2:2. The contents of this sound teaching which is according to godliness are not theoretical or dogmatic truth, but Christian ethics, with faith and love. See 1Ti 1:14; 1Ti 2:15; 1Ti 4:12; 1Ti 6:11; 2Ti 1:13; 2Ti 3:10; Tit 2:2. Ἁλήθεια truth is used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Rom 3:7; Rom 9:1; 1Co 5:8; 2Co 4:2; 2Co 11:10; Gal 2:5; Eph 4:21, Eph 4:24; and 2Ti 2:25,2Ti 2:26; 2Ti 3:7 (comp. 2Ti 3:1-9); 2Ti 4:3, 2Ti 4:4; Tit 1:12 (comp. Tit 1:11, Tit 1:15); Tit 2:4 (comp. Tit 2:1, Tit 2:3); Tit 3:1. Whoever grasps the truth has faith (2Ti 1:13; 2Ti 2:18; 2Ti 3:8; Tit 1:3 f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1Ti 1:19; 1Ti 4:1; 1Ti 5:8, 1Ti 5:12; 1Ti 6:10, 1Ti 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1Ti 1:19; 1Ti 4:1; 1Ti 6:10, 1Ti 6:21; Tit 1:4. In comparing the ideal of righteousness (1Ti 1:9) with that of Paul, note that it is not denied that Christ is the source of true righteousness; but according to Paul, the man who is not under the law is the man who lives by faith in Christ. Paul emphasizes this. It is faith in Christ which sets one free from the law. Here, the man for whom the law is not made (1Ti 1:9) is the man who is ethically conformed to the norm of sound teaching. The two conceptions do not exclude each other: the sound teaching is according to the gospel (1Ti 1:11), but the point of emphasis is shifted.