1 Timothy 1:20

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1 Timothy 1:20 in Multiple Translations

Berean Standard Bible BSB

Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

King James Version KJV

Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme.

American Standard Version ASV

of whom is Hymenæus and Alexander; whom I delivered unto Satan, that they might be taught not to blaspheme.

Bible in Basic English BBE

Such are Hymenaeus and Alexander, whom I have given up to Satan, so that they may say no more evil words against God.

Free Bible Version FBV

Hymenaeus and Alexander are such people, and I have “handed them over to Satan” to teach them not to misrepresent God.

Geneva Bible 1599 GNV

Of whom is Hymeneus, and Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaspheme.

Young's Literal Translation YLT

of whom are Hymenaeus and Alexander, whom I did deliver to the Adversary, that they might be instructed not to speak evil.

World English Bible WEB

of whom are Hymenaeus and Alexander, whom I delivered to Satan that they might be taught not to blaspheme.

Noah Webster Bible WBS

Of whom is Hymeneus and Alexander; whom I have delivered to Satan, that they may learn not to blaspheme.

Douay-Rheims 1899 DRV

Of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme.

Translation for Translators T4T

Among the ones who have done that are Hymenaeus and Alexander, whom I put in the hands of Satan, in order that when Satan punishes them they may learn not to teach wrong teaching.

Plain English Version PEV

Those 2 men, Hymenayus and Alexander, they are like that. So I asked God to let Satan punish those 2 men. Satan is the boss over the bad spirits, and I asked God to let him punish those 2 men so that they will learn not to tell lies about God.

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Berean Amplified Bible — 1 Timothy 1:20

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Word Study

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1 Timothy 1:20 Interlinear (Deep Study)

BIB

GRK ων εστιν υμεναιος και αλεξανδρος ους παρεδωκα τω σατανα ινα παιδευθωσιν μη βλασφημειν

ων hos, hē G3739 which Rel-GPM

εστιν eimi G1510 to be Verb-PAI-3S

υμεναιος Humenaios G5211 Hymenaeus Noun-NSM

και kai G2532 and Conj

αλεξανδρος Alexandros G223 Alexander Noun-NSM

ους hos, hē G3739 which Rel-APM

παρεδωκα paradidōmi G3860 to deliver Verb-AAI-1S

τω ho G3588 the/this/who Art-DSM

σατανα Satanas G4567 Satan Noun-DSM

ινα hina G2443 in order that/to Conj

παιδευθωσιν paideuō G3811 to instruct Verb-APS-3P

μη mē G3361 not Particle-N

βλασφημειν blasphēmeō G987 to blaspheme Verb-PAN

Greek Word Study

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Greek Word Reference — 1 Timothy 1:20

ων hos, hē G3739 "which" Rel-GPM

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.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

υμεναιος Humenaios G5211 "Hymenaeus" Noun-NSM

Hymenaeus was an opponent of Christianity, mentioned in 1 Timothy 1:20 and 2 Timothy 2:17. He rejected the faith, and his story serves as a warning. This name appears in the New Testament as a cautionary tale.

Definition: Ὑμέναιος, -ου, ὁ Hymenæus: 1Ti.1:20, 2Ti.2:17.† (AS)

Usage: Occurs in 2 NT verses. KJV: Hymenæus See also: 1 Timothy 1:20; 2 Timothy 2:17.

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.

αλεξανδρος Alexandros G223 "Alexander" Noun-NSM

Alexander was a common name in biblical times, given to several men, including a son of Simon of Cyrene who helped carry Jesus' cross, as mentioned in Mark 15:21. Another Alexander was a coppersmith who opposed the apostle Paul.

Definition: Ἀλέξανδρος, -ου, ὁ, Alexander __1. Son of Simon of Cyrene: Mrk.15:21 __2. A kinsman of the High Priest: Act.4:6. __3. A certain Jew: Act.19:33. __4. A coppersmith: 1Ti.1:20. __5. Perh. = 4 (see Ellic. on I Ti, l.with): 2Ti.4:14.† (AS)

Usage: Occurs in 5 NT verses. KJV: Alexander See also: 1 Timothy 1:20; Acts 4:6; Mark 15:21.

ους hos, hē G3739 "which" Rel-APM

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.

παρεδωκα paradidōmi G3860 "to deliver" Verb-AAI-1S

To deliver means to surrender or yield up, as when Jesus was handed over to the authorities in Matthew 11:27.

Definition: παρα-δίδωμι, [in LXX chiefly for נתן ;] correl. to παρδέχομαι, __1. to give or hand over to another: with accusative and dative, Mat.11:27 25:14, Luk.4:6, al.; of being delivered up to a course of teaching, pass. before εἰς, Rom.6:17. __2. to commit, commend: Act.14:26 15:40, 1Pe.2:23. __3. to give or deliver up to prison or judgment: with accusative of person(s), Mat.4:12, Mrk.1:14, Rom.4:25, 2Pe.2:4; id. before ὑπέρ, Rom.8:32; with dative, Mat.5:25, Mrk.15:1, Luk.12:58, Jhn.19:11, al.; id. before ἵνα, Jhn.19:16; with inf., Act.12:4; before εἰς, Mat.10:17 17:22 24:9, Luk.21:12, Act.8:3, 2Co.4:11, al.; τ. Σατανᾷ, 1Ti.1:20; id. before εἰς, 1Co.5:5; with the collat. idea of treachery (= προδίδωμι), with accusative of person(s), Mat.26:25, Mrk.14:11, Jhn.6:64, al.; id. with dative, Mat.26:15, al.; present ptcp., ὁ παραδιδοὺς, Mat.26:25, Mrk.14:42, Jhn.13:11. __4. to hand down, hand on or deliver verbally (traditions, commands, etc.): Mrk.7:13, Luk.1:2, Act.6:14, 1Co.11:2 15:2; pass., 2Pe.2:21, Ju 3. __5. to permit (for exx. in cl., see LS, see word): Mrk.4:29. (AS)

Usage: Occurs in 118 NT verses. KJV: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend See also: 1 Corinthians 5:5; Luke 23:25; 1 Peter 2:23.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

σατανα Satanas G4567 "Satan" Noun-DSM

Satanas is another term for Satan, emphasizing his role as the accuser, as seen in Matthew 4:10 and Luke 10:18. He is the enemy of God and humanity, working to deceive and destroy. Satan is a major figure in the New Testament.

Definition: Σατανᾶς, -ᾶ (so also Sir 21:30, but in 3Ki.11:14, σατάν indecl.; Heb. שָׂטָן; Aram. סָטָנָא, whence the inflected Gk. form), ό, Satan (i.e. the adversary, as in LXX, ll. with): Mat.4:10 12:26, Mrk.1:13 3:23, 26 4:15 Luk.10:18 11:18 13:16 22:3, 31, Jhn.13:27, Act.5:3 26:18, Rom.16:20, 1Co.5:5 7:5, 2Co.2:11 11:14, 1Th.2:18, 2Th.2:9, 1Ti.1:20 5:15, Rev.2:9, 13 2:24 3:9 12:9 20:2, 7; addressed in person of Peter, Mat.16:23 Mrk.8:33; ἄγγελος Σατανᾶ, 2Co.12:7.† (AS)

Usage: Occurs in 33 NT verses. KJV: Satan See also: 1 Corinthians 5:5; Luke 22:31; Revelation 2:9.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

παιδευθωσιν paideuō G3811 "to instruct" Verb-APS-3P

This verb means to teach, train, or discipline someone, as seen in Acts 7:22 and 1 Timothy 1:20. It involves educating and correcting others to help them learn and grow. The term is used to describe the process of teaching and guiding others.

Definition: παιδεύω (παίς), [in LXX chiefly for יָסַר ;] __1. as in cl., to train children, hence, generally, to teach, instruct: Act.7:22 22:3, 1Ti.1:20, Tit.2:12. __2. As in LXX (Psa.6:2, Pro.19:18, Wis.3:5, al., and for prob. ex. from π., see MM, xviii), to chasten, correct, chastise: Luk.23:16, 22, 2Ti.2:25, Heb.12:7, 10; of divine chastening, 1Co.11:32, 2Co.6:9, Heb.12:6, Rev.3:19.† SYN.: διδάσκω, q.v (AS)

Usage: Occurs in 13 NT verses. KJV: chasten(-ise), instruct, learn, teach See also: 1 Corinthians 11:32; Hebrews 12:6; Hebrews 12:7.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

βλασφημειν blasphēmeō G987 "to blaspheme" Verb-PAN

To blaspheme means to speak badly of God or sacred things, showing disrespect. This word appears in Matthew 9:3 and Mark 2:7, where Jesus is accused of blasphemy. The KJV translates it as blaspheme or speak evil.

Definition: βλασφημέω, -ῶ (βλάσφημος), [in LXX: 4Ki.19:4 (יכח hi.) ib. 6, 22 (גּדף pi.), Isa.52:5 (נאץ hith.), Dan LXX 3:29 (96) (אמר שׁלח), Tob.1:18, Da TH Bel 9, 2Ma.2 * ;] __1. to speak lightly or profanely of sacred things (in cl., opp. of εὐφημέω), esp. to speak impiously of God, to blaspheme, speak blasphemously: absol., Mat.9:3 26:65, Mrk.2:7, Jhn.10:36, Act.26:11, 1Ti.1:20, 2Pe.2:12; τ. θεόν, Act.19:37, Rev.16:11, 21; τὸ ὄνομα τ. θεοῦ, Rev.13:6 16:9; δόξας, Ju 3, 2Pe.2:10; εἰς τὸ πνεῦμα τὸ πνεῦμα τὸ ἅγιον, Mrk.3:29, Luk.12:10. __2. to revile, rail at, slander: absol., Luk.22:65, Act.13:45 18:6, 1Pe.4:4; with accusative, Mat.27:39, Mrk.3:28 15:29, Luk.23:39, Tit.3:2, Jas.2:7, Ju 10. Pass.: Rom.2:24 3:8 14:16, 1Co.10:30, 1Ti.6:1, Tit.2:5, 2Pe.2:2 (Cremer, 570).† (AS)

Usage: Occurs in 35 NT verses. KJV: (speak) blaspheme(-er, -mously, -my), defame, rail on, revile, speak evil See also: 1 Corinthians 4:13; Luke 12:10; 1 Peter 4:4.

Study Notes — 1 Timothy 1:20

Show Verse Quote Highlights

Context
Cross References
1 Timothy 1:20 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 1:20
Jamieson-Fausset-Brown on 1 Timothy 1:20
Matthew Poole's Commentary on 1 Timothy 1:20
Trapp's Commentary on 1 Timothy 1:20
Ellicott's Commentary on 1 Timothy 1:20
Adam Clarke's Commentary on 1 Timothy 1:20
Cambridge Bible on 1 Timothy 1:20
Barnes' Notes on 1 Timothy 1:20
Whedon's Commentary on 1 Timothy 1:20
Sermons on 1 Timothy 1:20

Context — God’s Grace to Paul

18Timothy, my child, I entrust you with this command in keeping with the previous prophecies about you, so that by them you may fight the good fight, 19holding on to faith and a good conscience, which some have rejected and thereby shipwrecked their faith.

20Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 5:4–5	When you are assembled in the name of our Lord Jesus and I am with you in spirit, along with the power of the Lord Jesus, hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved on the Day of the Lord.
2	2 Timothy 2:17	and the talk of such men will spread like gangrene. Among them are Hymenaeus and Philetus,
3	1 Corinthians 11:32	But when we are judged by the Lord, we are being disciplined so that we will not be condemned with the world.
4	2 Thessalonians 3:15	Yet do not regard him as an enemy, but warn him as a brother.
5	Revelation 3:19	Those I love, I rebuke and discipline. Therefore be earnest and repent.
6	Acts 19:33	The Jews in the crowd pushed Alexander forward to explain himself, and he motioned for silence so he could make his defense to the people.
7	Revelation 13:5–6	The beast was given a mouth to speak arrogant and blasphemous words, and authority to act for 42 months. And the beast opened its mouth to speak blasphemies against God and to slander His name and His tabernacle—those who dwell in heaven.
8	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.
9	2 Corinthians 10:6	And we will be ready to punish every act of disobedience, as soon as your obedience is complete.
10	2 Timothy 3:2	For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy,

1 Timothy 1:20 Summary

In 1 Timothy 1:20, the Apostle Paul is talking about two men, Hymenaeus and Alexander, who have turned away from the faith and are now being disciplined by the Lord. This discipline is not meant to punish, but to restore them, as seen in 2 Corinthians 13:10, where the goal is to build up, not tear down. Paul wants them to learn not to speak against God, and to turn back to the truth, just like the prodigal son in Luke 15:11-32, who returned to his father's love and forgiveness. This is a reminder that God's goal is always restoration, not destruction, as stated in 2 Peter 3:9.

Frequently Asked Questions

What does it mean to be handed over to Satan?

In 1 Timothy 1:20, being handed over to Satan means to be given over to the enemy's influence, allowing them to experience the consequences of their actions, as seen in 1 Corinthians 5:5, where the goal is restoration, not destruction.

Who are Hymenaeus and Alexander?

Hymenaeus and Alexander are two individuals who have rejected faith and a good conscience, as mentioned in 1 Timothy 1:19, leading to the shipwreck of their faith, and are now being disciplined by the Lord through Paul's action.

Is this verse promoting punishment or restoration?

The primary goal of handing someone over to Satan, as seen in 1 Timothy 1:20, is restoration, as Paul desires that they be taught not to blaspheme, similar to the purpose stated in 2 Thessalonians 3:14-15, where the aim is to bring the individual back to the truth.

Can this happen to anyone?

Yes, anyone who rejects faith and a good conscience, as mentioned in 1 Timothy 1:19, can experience the consequences of their actions, but as seen in 1 Timothy 1:20, God's ultimate goal is restoration, as stated in 2 Peter 3:9, where He desires that all come to repentance.

Reflection Questions

What are some ways I may be rejecting faith and a good conscience in my own life, and how can I turn back to the Lord?
How can I balance the need for discipline and restoration in my relationships with others, as seen in 1 Timothy 1:20 and Matthew 18:15-17?
What does it mean for me to 'fight the good fight' of faith, as mentioned in 1 Timothy 1:18, and how can I trust God to give me the strength I need?
In what ways can I be an instrument of restoration in the lives of those around me, rather than contributing to their spiritual shipwreck?

Gill's Exposition on 1 Timothy 1:20

Of whom is Hymenaeus and Alexander,.... The former of these is mentioned in 2 Timothy 2:17 and that part of faith he made shipwreck of, or erred in, was the doctrine of the resurrection of the dead,

Jamieson-Fausset-Brown on 1 Timothy 1:20

Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. Hymeneus - probably the Hymeneus of 2 Timothy 2:17-18.

Matthew Poole's Commentary on 1 Timothy 1:20

Of which men who have made shipwreck of a good conscience and concerning faith, Hymenaeus and Alexander are two persons. Of Hymenaeus we read, ,18; he affirmed the resurrection was past, and overthrew the faith of many. Of Alexander we read, ; he was a great enemy to Paul, the same person, as some judge, mentioned , then a friend to Paul, but afterwards one who did him much harm. Whom I have delivered unto Satan: we meet with the same phrase, : see the notes there. Some think by it is signified a peculiar power granted the apostles, God in those primitive times confirming regular excommunications, by letting Satan loose upon persons excommunicated to torture them; but we find nothing of this in Scripture. I rather think the sense is no more than, whom I excommunicated and cast out of the church, making them of the world again, (as the world is opposed to the church, and kingdom of Christ), which, for the greater terror, the apostle expresseth by this notion of being delivered to Satan, who is called the god of this world, & c. That they may learn not to blaspheme: not that I might ruin and undo them, but that I might amend them by this exercise of discipline, teaching them to take heed of spreading damnable and pernicious errors to the reproach of God. Or, perhaps, with their perverse opinions (which is very ordinary) they mingled reproachful speeches concerning God.

Trapp's Commentary on 1 Timothy 1:20

20 Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme. Ver. 20. That ye may learn] Ut castigati discant; that being buffeted and bodily tormented by Satan, as Acts 13:2; (for as yet there were no Christian magistrates), they may learn, παιδευθωσι. Not to blaspheme] That is, not to hold erroneously, and to live scandalously, to the reproach of the gospel. Confer Proverbs 30:9.

Ellicott's Commentary on 1 Timothy 1:20

(20) Of whom is Hymenæus and Alexander.—Here the Apostle names two, as examples of the utter shipwreck of all true faith—persons evidently well known to Timothy and the members of the Church at Ephesus. Hymenæus is probably identical with the heretic of that name, charged, in the Second Epistle to Timothy, with teaching that the resurrection was already passed, thus undermining the great hope which Christian faith so firmly laid hold of. In the second letter to the Presbyter presiding over the Ephesian congregations the fundamental error was specified on account of which this Hymenæus was excommunicated. Alexander.—It would be unsafe positively to identify this person with the personal adversary of St. Paul alluded to in the Second Epistle, 2 Timothy 4:14, there spoken of as “Alexander the coppersmith,” or with the Alexander mentioned in Acts 19:33. The name was a very common one. Of the Alexander of Act 19:33 we know nothing; from the circumstances in connection with which he is there mentioned, which took place some ten years before this Epistle was written, he seems to have been a Jew. Whom I have delivered unto Satan.—In this fearful formula the offender is delivered over to Satan, the evil one. It is a solemn excommunication or expulsion from the Church, accompanied with the infliction of bodily disease or death. In ordinary cases, the offender was quietly expelled from the Christian society. But an Apostle, and only an Apostle, seems to have possessed the awful powers of inflicting bodily suffering in the forms of disease and death. Certain special instances of the exercise of these tremendous powers are recorded in the cases of Ananias and Sapphira, Elymas, the incestuous person at Corinth, and the men here alluded to. The fear of Simon Magus, related in Acts 8:24, seems to have been aroused by his evident expectation that this well-known apostolic power would be put in force in his case. It is, however, noticeable that this punishment was not necessarily, in the case of disease, an irrevocable sentence. The true end and purpose of this, as of all divine punishments, was not revenge for the sin, but the ultimate recovery of the sinner.

Adam Clarke's Commentary on 1 Timothy 1:20

Verse 20. Of whom is Hymeneus and Alexander] Who had the faith but thrust it away; who had a good conscience through believing, but made shipwreck of it. Hence we find that all this was not only possible, but did actually take place, though some have endeavoured to maintain the contrary; who, confounding eternity with a state of probation, have supposed that if a man once enter into the grace of God in this life, he must necessarily continue in it to all eternity. Thousands of texts and thousands of facts refute this doctrine. Delivered unto Satan] For the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. See what is noted on 1 Corinthians 5:5; what this sort of punishment was no man now living knows. There is nothing of the kind referred to in the Jewish writings. It seems to have been something done by mere apostolical authority, under the direction of the Spirit of God. Hymeneus, it appears, denied the resurrection, see 2 Timothy 2:17-18; but whether this Alexander be the same with Alexander the coppersmith, 2 Timothy 4:14, or the Alexander, Acts 19:33, cannot be determined. Probably, he was the same with the coppersmith. Whether they were brought back to the acknowledgment of the truth does not appear. From what is said in the second epistle the case seems extremely doubtful. Let him who most assuredly standeth, take heed lest he fall. He that is self-confident is already half fallen. He who professes to believe that God will absolutely keep him from falling finally, and neglects watching unto prayer, is not in a safer state. He who lives by the moment, walks in the light, and maintains his communion with God, is in no danger of apostasy.

Cambridge Bible on 1 Timothy 1:20

20. Hymeneus and Alexander] The name Hymenæus occurs again in 2 Timothy 2:17, and being uncommon and used in both places of an heretical person in the same locality may fairly be taken as referring to the same person; the heresy condemned is practically the same; ‘the profane babblings’ there representing the ‘vain talking’ of 1 Timothy 1:6 here, which is plainly echoed in 1 Timothy 1:19—the test of orthodoxy being ‘faith and a good conscience.’The name Alexander also occurs again in 2 Timothy 4:14; but being common, and having a distinguishing addition there ‘the coppersmith,’ and referring rather to a personal enemy of St Paul than to a heretic, may more probably refer to a different person, possibly the Alexander of Act 19:33. Fairbairn adds reasonably ‘in the 2nd Epistle Philetus not Alexander is associated with Hymenæus, and Alexander is mentioned alone and apparently as a worker of evil, not at Ephesus but in Rome, though it is possible enough he may have belonged to the region of Asia.’whom I have delivered unto Satan, that they may learn] The exact force of the tense is whom I delivered; of the mood, that they might be disciplined. In the N. T. the later usage holds of the subjunctive following the past tense instead of the optative and our idiom requires ‘might.’ A definite time and act of ‘delivering’ is thus seen to be referred to, explained by some ancient and modern commentators as being excommunication; e.g. Theod. Mops., Latin Version, “ecclesiae alienationem ‘traditionem Satanae’ vocans”; by others as the judicial infliction of bodily sickness or calamity, such as the blindness inflicted upon Elymas by St Paul, Acts 13:11; by Ellicott and Fairbairn, as both combined. “The term” says Wordsworth (on 1 Corinthians 5:5, where the phrase is the same) “appears to have had its origin from consideration of the fact that physical evil is due to the agency of the Evil Spirit; cf. Job 2:6; Luke 13:16 : Matthew 8:30-32 (add 2 Corinthians 12:7 ‘a messenger of Satan’). But St Paul states the aim and end of the sentence of excommunication against the incestuous Corinthian to be that by the punishment of the flesh, and consequent mortification of the fleshly lusts and appetites, ‘his spirit may be saved in the day of the Lord’; so in the case of Hymenæus and Alexander; and generally his spiritual weapons are given him for edification and not for destruction. Cf. 2 Corinthians 10:8.”may learn] might be disciplined; the verb, meaning properly ‘to train,’ ‘educate,’ as in Acts 7:22, is generally used of ‘training by chastisement,’ ‘correcting’; cf. 1 Corinthians 11:32, ‘when we are judged we are chastened of the Lord,’ where the reference is to the sickness and death sent as chastisement for the desecration of the Lord’s Table. Compare the old English use of ‘teach’ in Judges 8:16, ‘he took the thorns of the wilderness and briars, and with them he taught the men of Succoth.’ Cf.

Barnes' Notes on 1 Timothy 1:20

Of whom is Hymeneus and Alexander - Hymeneus is nowhere else mentioned in the New Testament, except in 2 Timothy 2:17, where he is mentioned in connection with Philetus as a very dangerous man.

Whedon's Commentary on 1 Timothy 1:20

20. Two of the mysterious some of 1 Timothy 1:3 seem here to be named, and a third in 2 Timothy 2:17, Philetus. Unquestionably the Hymeneus here and there are the same.

Sermons on 1 Timothy 1:20

	Sermon	Description
	Intercession in Prayer by Paris Reidhead	In this sermon, the speaker emphasizes the importance of intercession and prayer in the mission of spreading the word of God. The key message is that the responsibility to pray for
	Of Church Discipline. by John Gill	John Gill emphasizes that church discipline is rooted in divine authority rather than human laws, asserting that Christ is the sole head and lawgiver of the church. He clarifies th
	Human Remedies. by Horatius Bonar	Horatius Bonar emphasizes the futility of human remedies in addressing spiritual afflictions, using Saul's disobedience and subsequent torment as a cautionary tale. He illustrates
	Bishop Wilson's Meditations on His Sacred Office, No. 5.-- Thursday by J.H. Newman	J.H. Newman preaches on the importance of maintaining peace, love, and discipline within the Church, emphasizing the need to correct and punish those who cause unrest or disobedien
	Human Anodynes by Horatius Bonar	Horatius Bonar reflects on the tragic decline of Saul, who began his reign with promise but fell into disobedience, leading to his rejection by God. He emphasizes that Saul's sin w
	Part 6: Amillennialism as a System of Theology by John F. Walvoord	John F. Walvoord preaches on 'The Growing Importance of Millennialism,' highlighting how millennialism now plays a crucial role in shaping theology as a whole, influencing systems
	"On the Jews and Their Lies" (Martin Luther Sowing Seeds of Anti-Semitism) by Robert Wurtz II	Robert Wurtz II delves into the imperfections of historical figures like Martin Luther and John Calvin, emphasizing that even great leaders in Christianity were flawed humans with