KJV: But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.
YLT: and if any widow have children or grandchildren, let them learn first to their own house to show piety, and to give back a recompense to the parents, for this is right and acceptable before God.
Darby: but if any widow have children or descendants, let them learn first to be pious as regards their own house, and to render a return on their side to their parents; for this is acceptable in the sight of God.
ASV: But if any widow hath children or grandchildren, let them learn first to show piety towards their own family, and to requite their parents: for this is acceptable in the sight of God.
| δέ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τις | any |
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Parse: Interrogative / Indefinite Pronoun, Nominative Feminine Singular Root: τὶς Sense: a certain, a certain one. |
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| χήρα | widow |
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Parse: Noun, Nominative Feminine Singular Root: χήρα Sense: a widow. |
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| τέκνα | children |
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Parse: Noun, Accusative Neuter Plural Root: τέκνον Sense: offspring, children. |
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| ἔκγονα | grandchildren |
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Parse: Adjective, Accusative Neuter Plural Root: ἔκγονος Sense: sprung from one, born, begotten. |
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| μανθανέτωσαν | let them learn |
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Parse: Verb, Present Imperative Active, 3rd Person Plural Root: μανθάνω Sense: to learn, be appraised. |
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| πρῶτον | first |
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Parse: Adverb, Superlative Root: πρῶτον Sense: first in time or place. |
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| τὸν | to the |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἴδιον | own |
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Parse: Adjective, Accusative Masculine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| οἶκον | household |
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Parse: Noun, Accusative Masculine Singular Root: οἶκος Sense: a house. |
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| εὐσεβεῖν | to be devout |
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Parse: Verb, Present Infinitive Active Root: εὐσεβέω Sense: to act piously or reverently. |
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| ἀμοιβὰς | recompense |
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Parse: Noun, Accusative Feminine Plural Root: ἀμοιβή Sense: requital, recompence. |
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| ἀποδιδόναι | to give |
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Parse: Verb, Present Infinitive Active Root: ἀποδίδωμι Sense: to deliver, to give away for one’s own profit what is one’s own, to sell. |
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| προγόνοις | parents |
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Parse: Noun, Dative Masculine Plural Root: πρόγονος Sense: born before, older. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| ἀπόδεκτον | pleasing |
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Parse: Adjective, Nominative Neuter Singular Root: ἀπόδεκτος Sense: accepted, acceptable, agreeable. |
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| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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Greek Commentary for 1 Timothy 5:4
Old word from εκγινομαι ekginomai here only in N.T. [source]
The children and grandchildren of a widow. Present active imperative third person plural of μαντανω manthanō “Let them keep on learning.” First (πρωτον prōton). Adverb, first before anything else. No “corban” business here. No acts of “piety” toward God will make up for impiety towards parents. To shew piety Present active infinitive with μαντανετωσαν manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι Amoibas (from τοις προγονοις ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος tois progonois). Dative case of old and common word προγινομαι progonos (from αποδεκτον proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
Adverb, first before anything else. No “corban” business here. No acts of “piety” toward God will make up for impiety towards parents. [source]
Present active infinitive with μαντανετωσαν manthanetōsan and old verb, in N.T. only here and Acts 17:23. From ευσεβης eusebēs “Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). To requite Present active infinitive of Αμοιβας apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι Amoibas (from τοις προγονοις ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος tois progonois). Dative case of old and common word προγινομαι progonos (from αποδεκτον proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
“Their own household.” Filial piety is primary unless parents interfere with duty to Christ (Luke 14:26). [source]
Present active infinitive of Αμοιβας apodidōmi to give back, old and common verb (Romans 2:6), to keep on giving back. αμειβομαι Amoibas (from τοις προγονοις ameibomai to requite like for like) is old and common word, but here only in N.T. Their parents (προγονος tois progonois). Dative case of old and common word προγινομαι progonos (from αποδεκτον proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
Dative case of old and common word προγινομαι progonos (from αποδεκτον proginomai to come before), “ancestor.” In N.T. only here and 2 Timothy 1:3. See note on 1 Timothy 2:3 for “acceptable” (apodekton). [source]
N.T.oOften in lxx. Nephews, in the now obsolete sense of grandsons or other lineal descendants. Derived from Lat. nepos. Trench (Select Glossary ) remarks that nephew was undergone exactly the same change of meaning that nepos underwent, which, in the Augustan age, meaning grandson, in the post-Augustan age acquired the signification of nephew in our present acceptation of that word. Chaucer:“How that my nevew shall my bane be.”Legend of Good Women, 2659.'His (Jove's) blind nevew Cupido.”House of Fame, 67.Jeremy Taylor: “Nephews are very often liken to their grandfathers than to their fathers.” [source]
The subject is the children and grandchildren. Holtzmann thinks the subject is any widow, used collectively. But the writer is treating of what should be done to the widow, not of what she is to do. The admonition is connected with widows indeed. They, as being utterly bereft, and without natural supporters, are to be cared for by the church; but if they have children or grandchildren, these should assume their maintenance. [source]
In the first place: as their first and natural obligation. [source]
More correctly, to show piety toward their own family. Piety in the sense of filial respect, though not to the exclusion of the religious sense. The Lat. pietas includes alike love and duty to the gods and to parents. Thus Virgil's familiar designation of Aeneas, “pius Aeneas,” as describing at once his reverence for the gods and his filial devotion. The verb εὐσεβεῖν (only here and Acts 17:23) represents filial respect as an element of godliness ( εὐσέβεια ). For τὸν ἴδιον their own, see on Acts 1:7. It emphasizes their private, personal belonging, and contrasts the assistance given by them with that furnished by the church. It has been suggested that οἶκον household or family may mark the duty as an act of family feeling and honor. [source]
An entirely unique expression. Ἁμοιβή requitalrecompense is a familiar classical word, used with διδόναι togive, ἀποτιθέναι tolay down, τίνειν topay, ποιεῖσθαι tomake. N.T.oPaul uses instead ἀντιμισθία (Romans 1:27; 2 Corinthians 6:13), or ἀνταπόδομα , (Romans 11:9), or ἀνταπόδοσις (Colossians 3:24). The last two are lxx words. [source]
N.T.oParents is too limited. The word comprehends mothers and grandmothers and living ancestors generally. The word for parents is γονεῖς , see 2 Timothy 3:2; Romans 1:30; 2 Corinthians 12:14; Ephesians 6:1; Colossians 3:20. Πρόγονοι for living ancestors is contrary to usage. One instance is cited from Plato, Laws, xi. 932. The word is probably selected to correspond in form with ἔκγονα childrenGood and acceptable ( καλὸν καὶ ἀποδεκτὸν )Omit καλὸν καὶ goodand. Ἁπόδεκτος acceptableonly here and 1 Timothy 2:3. See note. [source]
Frequent in N.T., especially Luke and Revelation. It occurs 31 times in the phrases ἐνώπιον τοῦ Θεοῦ inthe sight of God, and ἐνώπιον κυρίου inthe sight of the Lord. olxx. Comp. ἔμπροσθεν τοῦ Θεοῦ before God. Acts 10:4; 1 Thessalonians 1:3; 1 Thessalonians 2:19; 1 Thessalonians 3:9, 1 Thessalonians 3:13. Not in Pastorals, and by Paul only 1Thessalonians the difference is trifling. Comp. 1 John 3:19and 1 John 3:22. [source]
Omit καλὸν καὶ goodand. Ἁπόδεκτος acceptableonly here and 1 Timothy 2:3. See note. [source]
Reverse Greek Commentary Search for 1 Timothy 5:4
Comp. 1 Timothy 5:5, 1 Timothy 5:16. Ὄντως verilytruly, twice in Paul, 1 Corinthians 14:25; Galatians 3:21. See on 2 Peter 2:18. Wherever ὄντως is used by Paul or by any other N.T. writer, it is used purely as an adverb (see Luke 23:47; Luke 24:34): but in all the four instances in the Pastorals, it is preceded by the article and converted into an adjective. The meaning is, who are absolutely bereaved, without children or relations (comp. 1 Timothy 5:4), and have been but once married. There is probably also an implied contrast with those described in 1 Timothy 5:6, 1 Timothy 5:11-13. [source]
A phrase peculiar to the Pastorals. Ὑγιαίνειν tobe in good health, Luke 5:31; Luke 7:10; 3 John 1:2. oP. Quite frequent in lxx, and invariably in the literal sense. Often in salutations or dismissals. See 9:19; 2Samuel href="/desk/?q=2sa+14:8&sr=1">2 Samuel 14:8; Exodus 4:18. In the Pastorals, the verb, which occurs eight times, is six times associated with διδασκαλία teachingor λόγοι wordsand twice with ἐν τῇ πίστει or τῇ πίστει inthe faith. The sound teaching (comp. διδαχή teaching 2 Timothy 4:2; Titus 1:9) which is thus commended is Paul's, who teaches in Christ's name and by his authority (2 Timothy 1:13; 2 Timothy 2:2, 2 Timothy 2:8). In all the three letters it is called ἀλη.θεια or ἡ ἀλήθεια thetruth, the knowledge ( ἐπίγνωσις ) of which is bound up with salvation. See 1 Timothy 2:4; 2 Timothy 2:25; 2 Timothy 3:7; Titus 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 godlinessor piety (1 Timothy 2:2, 1 Timothy 2:10; 1 Timothy 3:16; 1 Timothy 4:7, 1 Timothy 4:8; 1 Timothy 6:6, 1 Timothy 6:11); and the teaching and knowledge of the truth are represented as κατ ' εὐσέβειαν accordingto godliness (1 Timothy 6:3; Titus 1:1). Comp. εὐσεβεῖν toshow piety, 1 Timothy 5:4. εὐσεβῶς ζῇν to live godly, 2 Timothy 3:12; Titus 2:12; and βίον διάγειν ἐν πάσῃ εὐσεβείᾳ tolead a life in all godliness, 1 Timothy 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 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 3:10; Titus 2:2. Ἁλήθεια truthis used of moral things, rather than in the high religious sense of Paul. Comp., for instance, Romans 3:7; Romans 9:1; 1 Corinthians 5:8; 2 Corinthians 4:2; 2 Corinthians 11:10; Galatians 2:5; Ephesians 4:21, Ephesians 4:24; and 2 Timothy 2:25, 2 Timothy 2:26; 2 Timothy 3:7(comp. 2 Timothy 3:1-9); 2 Timothy 4:3, 2 Timothy 4:4; Titus 1:12(comp. Titus 1:11, Titus 1:15); Titus 2:4(comp. Titus 2:1, Titus 2:3); Titus 3:1. Whoever grasps the truth has faith (2 Timothy 1:13; 2 Timothy 2:18; 2 Timothy 3:8; Titus 1:3f.). That the ethical character of faith is emphasized, appears from the numerous expressions regarding the false teachers, as 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 5:8, 1 Timothy 5:12; 1 Timothy 6:10, 1 Timothy 6:21. There is a tendency to objectify faith, regarding it as something believed rather than as the act of believing. See 1 Timothy 1:19; 1 Timothy 4:1; 1 Timothy 6:10, 1 Timothy 6:21; Titus 1:4. In comparing the ideal of righteousness (1 Timothy 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 (1 Timothy 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 (1 Timothy 1:11), but the point of emphasis is shifted.| [source]
Late verbal adjective from αποδεχομαι apodechomai In inscriptions and papyri. In N.T. only here and 1 Timothy 5:4. [source]
See on 1 Timothy 5:4. [source]
Πρόγονος , PastoSee on 1 Timothy 5:4. The phrase N.T.oFor the thought, comp. Acts 14:14; Philemon 3:5. He means, in the spirit and with the principles inherited from his fathers. Comp. the sharp distinction between the two periods of Paul's life, Galatians 1:13, Galatians 1:14. [source]
The relative ωι hōi is the dative case with λατρευω latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER- Remembrance (μνειαν mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]