KJV: But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
YLT: and younger widows be refusing, for when they may revel against the Christ, they wish to marry,
Darby: But younger widows decline; for when they grow wanton against Christ, they desire to marry,
ASV: But younger widows refuse: for when they have waxed wanton against Christ, they desire to marry;
| Νεωτέρας | Younger |
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Parse: Adjective, Accusative Feminine Plural, Comparative Root: νέος Sense: recently born, young, youthful. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| χήρας | widows |
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Parse: Noun, Accusative Feminine Plural Root: χήρα Sense: a widow. |
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| παραιτοῦ | refuse |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Singular Root: παραιτέομαι Sense: to ask along side, beg to have near one. |
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| καταστρηνιάσωσιν | they might grow wanton against |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: καταστρηνιάω Sense: to feel the impulses of sexual desire. |
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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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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| γαμεῖν | to marry |
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Parse: Verb, Present Infinitive Active Root: γαμέω Sense: to lead in marriage, take to wife. |
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| θέλουσιν | they desire |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: θέλω Sense: to will, have in mind, intend. |
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Greek Commentary for 1 Timothy 5:11
Present middle imperative as in 1 Timothy 4:7. “Beg off from.” They lack experience as above and they have other ambitions. [source]
First aorist (ingressive) active subjunctive of καταστρηνιαω katastrēniaō late compound (only here and Ignatius), to feel the impulse of sexual desire, but simplex στρηνιαω strēniaō (Revelation 18:7, Revelation 18:9). Souter renders it here “exercise youthful vigour against Christ” (του Χριστου tou Christou genitive case after κατα kata in composition). [source]
Almost in a positive sense, young. Not, under sixty years of age. [source]
Not, have begun, but rather, whenever they shall come to wax wanton. Comp. 2 Thessalonians 1:10. The compound verb, signifying to feel the sexual impulse, only here, and not in lxx or Class. The simple verb, στρηνιᾶν torun riot, Revelation 18:7, Revelation 18:9and the kindred στρῆνος luxury Revelation 18:3. See note. [source]
Their unruly desire withdraws them from serving Christ in his church, and is, therefore, against him. This is the only instance in the Pastorals in which the Christ is used without Jesus either before or after. In Paul this is common, both with and without the article. [source]
Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that θέλειν expresses more than a desire, as Rev. See on Matthew 1:19. Γαμεῖν tomarry, in the active voice, of the wife, as everywhere in N.T. except 1 Corinthians 7:39. [source]
Reverse Greek Commentary Search for 1 Timothy 5:11
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]
Better, the younger widows. This seems to be required by οὖν therefore, connecting the subject of the verb with the class just described. They are enjoined to marry, rather than to assume a position in the church which they might disgrace by the conduct described in 1 Timothy 5:11-13. Comp. 1 Corinthians 7:8, 1 Corinthians 7:9. [source]
Comp. 1 Timothy 5:11; 2 Timothy 2:23; Titus 3:10. oP. The primary meaning is to ask as a favor (Mark 15:6; Hebrews 12:19). Mostly in this sense in lxx, as 1 Samuel 20:6, 1 Samuel 20:28. To deprecate; to prevent the consequences of an act by protesting against and disavowing it, as Luke href="/desk/?q=lu+14:18&sr=1">Luke 14:18, Luke 14:19; 4Macc. 11:2. To decline, refuse, avoid, as here, Acts 25:11; Hebrews 12:25. [source]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
Present middle imperative second person singular of παραιτεω paraiteō old verb, to ask of one and then to beg off from one as in Luke 14:18.; Acts 25:11; 1 Timothy 4:7; 1 Timothy 5:11; Titus 3:10; 2 Timothy 2:23. [source]
Present middle imperative of παραιτεω paraiteō to ask from, to beg off from. See same form in 1 Timothy 4:7; 1 Timothy 5:11. Possibly an allusion here to Christ‘s directions in Matthew 18:15-17. [source]
Second aorist (urgency) active imperative See also the call of Abram (Genesis 12:1). the rescue of Lot (Genesis 19:12.). In the N.T. see Mark 13:4; 2 Corinthians 6:14; Ephesians 5:11; 1 Timothy 5:11. ινα μη Hosea laos is vocative with the form of the nominative. [source]