That minister of Jesus is happiest who introduces the tone and manner of family life into the church, 1 Timothy 5:1-2. The attitude of son or brother to other men is peculiarly fitting. But he must always keep up the spiritual tone. It is so easy to descend to frivolity and familiarity. Remember that all intercourse with others must be governed by the words-in all purity.
The special references to widows evidence the early practice of the Church. Provision was made for godly women who had lost husbands by death, and who in return for the weekly gift from church funds, gave themselves to Christian service. The Apostle indicates the age and characteristics of those who might be eligible. It was his clear judgment, however, that, wherever possible, it was becoming for children to make such provision as would place an aged mother or other relative beyond the reach of want or any need of claiming maintenance from church funds. Our nurses and deaconesses are the modern counterparts of the order of widows in the early Church; yet the standard of Christian living here emphasized may well be pondered and prayed over by all Christian women, who should, as far as possible without fee or reward, consider church service only second to the claims of home. [source]
Chapter Summary: 1 Timothy 5
1Rules to be observed in reproving 3Of widows 17Of elders 23A precept for Timothy's health 24Some men's sins go before unto judgment, and some men's follow after
Greek Commentary for 1 Timothy 5:2
The elder women as mothers [πρεσβυτερας ως μητερας] Anarthrous again, “older women as mothers.” Respect and reverence once more. [source]
The younger as sisters, in all purity [νεωτερας ως αδελπας εν πασηι αγνιαι] Anarthrous also and comparative form as in 1 Timothy 5:1. See note on 1 Timothy 4:12 for αγνια hagnia No sort of behavior will so easily make or mar the young preacher as his conduct with young women. [source]
The elder women [πρεσβυτέρας] N.T.oComp. πρεσβύτιδας agedwomen, Titus 2:3. The word indicates distinction in age merely, although some think that it points to an official position which is further referred to in the following directions concerning widows. [source]
John 3:20Lest his works should be reproved [ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ] Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11,Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9,Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER-
-DIVIDER-
[source]
Acts 16:1Timothy [Τιμοτεος] Apparently a native of Lystra (“there,” εκει ekei), his Hebrew mother named Eunice and grandmother Lois (2 Timothy 1:5) and his Greek father‘s name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2 Timothy 3:15), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark‘s place. Probably Timothy was about eighteen years of age, a convert of Paul‘s former visit a few years before (1 Timothy 1:2) and still young twelve years later (1 Timothy 4:12). Paul loved him devotedly (1 Timothy 1:3; 1 Timothy 5:23; 2 Timothy 3:15; Philemon 2:19.). It is a glorious discovery to find a real young preacher for Christ‘s work. [source]
Acts 24:26The oftener [πυκνοτερον] Comparative adverb of πυκνος puknos old word, in N.T. only here and Luke 5:33 which see and 1 Timothy 5:23. Kin to πυγμη pugmē (Mark 7:3) which see from πυκω pukō thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense ελπιζων elpizōn), kept on sending for him (present tense μεταπεμπομενος metapempomenos), and kept on communing (imperfect active ωμιλει hōmilei from ομιλεω homileō old word as in Acts 20:11; Luke 24:14, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again. [source]
Acts 2:40He testified [διεμαρτυρατο] First aorist middle of διαμαρτυρομαι diamarturomai old verb, to make solemn attestation or call to witness (perfective use of δια dia), while μαρτυρεω martureō is to bear witness. Page insists that here it should be translated “protested solemnly” to the Jews as it seems to mean in Luke 16:28; Acts 20:23; 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. And exhorted (και παρεκαλει kai parekalei). Imperfect active, kept on exhorting. Save yourselves First aorist passive of σωζω sōzō Literally, Be ye saved. Crooked (σκολιας skolias). Old word, opposite of ορτος orthos straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Luke 9:41; Philemon 2:15. [source]
1 Thessalonians 2:7As when a nurse cherishes her own children [ως εαν τροπος ταλπηι τα εαυτης τεκνα] This comparative clause with ως εαν hōs ean (Mark 4:26; Galatians 6:10 without εαν ean or αν an) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1 Timothy 5:24; 2 Corinthians 3:13.) from babes to nurse (τροπος trophos), old word, here only in the N.T., from τρεπω trephō to nourish, τροπη trophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. Ταλπω Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29. [source]
1 Timothy 6:18Willing to communicate [κοινωνικούς] N.T.oolxx. See on fellowship, Acts 2:42, and comp. κοινωνεῖν topartake, 1 Timothy 5:22, and κοινός common Titus 1:14. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift. [source]
1 Timothy 5:24Open beforehand [προδηλοί] A.V. wrong in giving πρὸ a temporal force, whereas it merely strengthens δηλοί evidentmanifest. The meaning is openly manifested to all eyes. In N.T. only here, 1 Timothy 5:25, and Hebrews 7:14. In lxx, see 2 Maccabees 3:17; 14:39. [source]
1 Timothy 5:23For thy stomach's sake [διὰ στόμαχον] Στόμαχος N.T.oolxx. The appearance at this point of this dietetic prescription, if it is nothing more, is sufficiently startling; which has led to some question whether the verse may not have been misplaced. If it belongs here, it can be explained only as a continuation of the thought in 1 Timothy 5:22, to the effect that Timothy is to keep himself pure by not giving aid and comfort to the ascetics, and imperilling his own health by adopting their rules of abstinence. Observe that οἶνος here, as everywhere else, means wine, fermented and capable of intoxicating, and not a sweet syrup made by boiling down grape-juice, and styled by certain modern reformers “unfermented wine.” Such a concoction would have tended rather to aggravate than to relieve Timothy's stomachic or other infirmities. [source]
1 Timothy 3:10Be proved [δοκιμαζέσθωσαν] Common in Paul; only here in Pastorals. See on 1 Peter 1:7. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in 1 Timothy 3:8. Comp. 1 Timothy 5:22; 2 Timothy 2:2. [source]
1 Timothy 5:10If she hath relieved the afflicted [επαρκεω] Same condition and tense of ει επηκολουτησεν eparkeō to give sufficient aid, old word, in N.T. only here and 1 Timothy 5:16. Experience that qualified her for eleemosynary work. If she hath diligently followed (επακολουτεω ei epēkolouthēsen). Same condition and tense of επι epakoloutheō old verb, to follow close upon (epi). So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
1 Timothy 5:10If she hath diligently followed [επακολουτεω] Same condition and tense of επι epakoloutheō old verb, to follow close upon So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
1 Timothy 4:12Thy youth [σου της νεοτητος] Genitive case of old word (from νεος neos) as in Mark 10:20. Be thou (γινου ginou). Present middle imperative of γινομαι ginomai “Keep on becoming thou.” An ensample Old word from τυπτω tuptō a type. Pauline use of the word (1 Thessalonians 1:7; 2 Thessalonians 3:9; Philemon 3:17; Titus 2:7). To them that believe (των πιστων tōn pistōn). Objective genitive. In word In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2,Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
1 Timothy 5:10If she hath used hospitality to strangers [χενοδοκεω] First aorist again and same condition. Late form (Dio Cassius) of old verb χενους δεχομαι xenodokeō (Herodotus), to welcome strangers Only here in N.T. Hospitality another qualification for such leadership (1 Timothy 3:2). If she hath washed the saints‘ feet (νιπτω ei hagiōn podas enipsen). Same condition and tense of νιζω niptō (old form ει τλιβομενοις επηρκεσεν nizō), common in N.T. (John 13:5). Proof of her hospitality, not of its being a church ordinance. If she hath relieved the afflicted Same condition and tense of ει επηκολουτησεν eparkeō to give sufficient aid, old word, in N.T. only here and 1 Timothy 5:16. Experience that qualified her for eleemosynary work. If she hath diligently followed (επακολουτεω ei epēkolouthēsen). Same condition and tense of επι epakoloutheō old verb, to follow close upon (epi). So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
1 Timothy 5:20In the sight of all [ενωπιον παντων] “In the eye of See next 1 Timothy 5:21 and Galatians 1:20. Public rebuke when a clear case, not promiscuous gossip. May be in fear (ποβον εχωσιν phobon echōsin). Present active subjunctive with ινα hina (final clause), “may keep on having fear” (of exposure). Possibly, “the rest of the elders.” [source]
1 Timothy 5:22Lay hands hastily [χειρας ταχεως επιτιτει] Present active imperative of επιτιτημι epitithēmi in the sense of approval (ordination) as in Acts 6:6; Acts 13:3. But it is not clear whether it is the case of ministers just ordained as in 1 Timothy 4:14 (επιτεσις epithesis), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (1 Timothy 5:20) as suits the context. The prohibition suits either situation, or both. [source]
Titus 2:3Aged women [πρεσβυτιδας] Old word, feminine of πρεσβυτης presbutēs only here in N.T. See πρεσβυτερας presbuteras in 1 Timothy 5:2. [source]
Hebrews 7:18There is verily a disannulling of the commandment going before [ἀθέτησις μὲν γὰρ γίνεται προαγούσης ἐντολῆς] Verily is superfluous. Ἀθέτησις only here and Hebrews 9:26; a very few times in lxx: The fundamental idea is the doing away of something established ( θετόν ). The verb ἀθετεῖν tomake void, do away with, is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula εἰς ἀθίτησιν καὶ ἀκύρωσιν forannulling and canceling. Προαγούσης ἐντολῆς rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Hebrews 7:16is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1 Timothy 1:18; 1 Timothy 5:24. [source]
Hebrews 6:2 [] The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
1 Peter 2:21Because [οτι] The fact that Christ suffered Present active participle of the late Ionic verb υπολιμπανω hupolimpanō (in the papyri) for the common υπολειπω hupoleipō to leave behind (under), here only in N.T. υπογραμμος Hupogrammos is also a late and rare word (from υπογραπω hupographō to write under), a writing-copy for one to imitate, in 2 Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (Strom. V. 8. 49) uses it of the copy-head at the top of a child‘s exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of υπογραπη hupographē and υπογραπω hupographō in the sense of copying a letter.That ye should follow his steps Purpose clause with ινα hina and first aorist active subjunctive of επακολουτεω epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10,1 Timothy 5:24) or the locative here. Ιχνος Ichnos is old word (from ικω hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
1 Peter 2:21That ye should follow his steps [ινα επακολουτησητε τοις ιχνεσιν αυτου] Purpose clause with ινα hina and first aorist active subjunctive of επακολουτεω epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10,1 Timothy 5:24) or the locative here. Ιχνος Ichnos is old word (from ικω hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
2 John 1:11Partaketh in his evil works [κοινωνει τοις εργοις αυτου τοις πονηροις] Associative instrumental case with κοινωνει koinōnei as in 1 Timothy 5:22, common verb from κοινωνος koinōnos (partner). It is to be borne in mind that the churches often met in private homes (Romans 16:5; Colossians 4:15), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Acts 18:27), there was no way of escaping responsibility for the harm wrought by these propagandists of evil. It is not a case of mere hospitality to strangers. [source]
What do the individual words in 1 Timothy 5:2 mean?
Greek Commentary for 1 Timothy 5:2
Anarthrous again, “older women as mothers.” Respect and reverence once more. [source]
Anarthrous also and comparative form as in 1 Timothy 5:1. See note on 1 Timothy 4:12 for αγνια hagnia No sort of behavior will so easily make or mar the young preacher as his conduct with young women. [source]
N.T.oComp. πρεσβύτιδας agedwomen, Titus 2:3. The word indicates distinction in age merely, although some think that it points to an official position which is further referred to in the following directions concerning widows. [source]
Reverse Greek Commentary Search for 1 Timothy 5:2
Only here, Acts 24:26; 1 Timothy 5:23. The word literally means close-packed, as a thicket, or the plumage of a bird. [source]
Rather, in order that his works may not be reproved. Ελέγχω , rendered reprove, has several phases of meaning. In earlier classical Greek it signifies to disgrace or put to shame. Thus Ulysses, having succeeded in the trial of the bow, says to Telemachus, “the stranger who sits in thy halls disgraces ( ἐλέγχει ) thee not” (“Odyssey, xxi., 424). Then, to cross-examine or question, for the purpose of convincing, convicting, or refuting; to censure, accuse. So Herodotus: “In his reply Alexander became confused, and diverged from the truth, whereon the slaves interposed, confuted his statements ( ἤλεγχον , cross-questioned and caught him in falsehood), and told the whole history of the crime” (i., 115). The messenger in the “Antigone” of Sophocles, describing the consternation of the watchmen at finding Polynices' body buried, says: “Evil words were bandied among them, guard accusing ( ἐλέγχων ) guard” (260). Of arguments, to bring to the proof; prove; prove by a chain of reasoning. It occurs in Pindar in the general sense of to conquer or surpass. “Having descended into the naked race they surpassed ( ἤλεγξαν ) the Grecian band in speed (“Pythia,” xi., 75). In the New Testament it is found in the sense of reprove (Luke 3:19; 1 Timothy 5:20, etc.). Convince of crime or fault (1 Corinthians 14:24; James 2:9). To bring to light or expose by conviction (James 5:20; Ephesians 5:11, Ephesians 5:13; John 8:46; see on that passage). So of the exposure of false teachers, and their refutation (Titus 1:9, Titus 1:13; Titus 2:15). To test and expose with a view to correction, and so, nearly equivalent to chasten (Hebrews 12:5). The different meanings unite in the word convict. Conviction is the result of examination, testing, argument. The test exposes and demonstrates the error, and refutes it, thus convincing, convicting, and rebuking the subject of it. This conviction issues in chastening, by which the error is corrected and the erring one purified. If the conviction is rejected, it carries with it condemnation and punishment. The man is thus convicted of sin, of right, and of judgment (John 16:8). In this passage the evil-doer is represented as avoiding the light which tests, that light which is the offspring of love (Revelation 3:19) and the consequent exposure of his error. Compare Ephesians 5:13; John 1:9-11. This idea of loving darkness rather than light is graphically treated in Job href="/desk/?q=job+24:13-17&sr=1">Job 24:13-17. -DIVIDER- -DIVIDER- [source]
Apparently a native of Lystra (“there,” εκει ekei), his Hebrew mother named Eunice and grandmother Lois (2 Timothy 1:5) and his Greek father‘s name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2 Timothy 3:15), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark‘s place. Probably Timothy was about eighteen years of age, a convert of Paul‘s former visit a few years before (1 Timothy 1:2) and still young twelve years later (1 Timothy 4:12). Paul loved him devotedly (1 Timothy 1:3; 1 Timothy 5:23; 2 Timothy 3:15; Philemon 2:19.). It is a glorious discovery to find a real young preacher for Christ‘s work. [source]
Comparative adverb of πυκνος puknos old word, in N.T. only here and Luke 5:33 which see and 1 Timothy 5:23. Kin to πυγμη pugmē (Mark 7:3) which see from πυκω pukō thick, dense, compact. Paul kept on not offering a bribe, but Felix continued to have hopes (present tense ελπιζων elpizōn), kept on sending for him (present tense μεταπεμπομενος metapempomenos), and kept on communing (imperfect active ωμιλει hōmilei from ομιλεω homileō old word as in Acts 20:11; Luke 24:14, which see, only N.T. examples of this word). But he was doomed to disappointment. He was never terrified again. [source]
First aorist middle of διαμαρτυρομαι diamarturomai old verb, to make solemn attestation or call to witness (perfective use of δια dia), while μαρτυρεω martureō is to bear witness. Page insists that here it should be translated “protested solemnly” to the Jews as it seems to mean in Luke 16:28; Acts 20:23; 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. And exhorted (και παρεκαλει kai parekalei). Imperfect active, kept on exhorting. Save yourselves First aorist passive of σωζω sōzō Literally, Be ye saved. Crooked (σκολιας skolias). Old word, opposite of ορτος orthos straight. Pravus the opposite of rectus, a perversity for turning off from the truth. Cf. Luke 9:41; Philemon 2:15. [source]
Rev., communicating to. The meaning is sharing in the necessities; taking part in them as one's own. So Romans 15:27; 1 Timothy 5:22; 2 John 1:11; Hebrews 2:14; 1 Peter 4:13. See on partners, Luke 5:10; see on fellowship, Acts 2:42; see on 1 John 1:3; see on 2 John 1:11. [source]
Hold fellowship with; partake with. Not impart to. The word is used of giving and receiving material aid (Philemon 4:15): of moral or spiritual participation (Romans 15:27; 1 Timothy 5:22; 2 John 1:11): of participation in outward conditions (Hebrews 2:14): in sufferings (1 Peter 4:13). [source]
Rev. testifying; but the A.V. is more correct. Rend. charging. The verb means to conjure, or appeal to by something sacred. So Ephesians 4:17. Comp. Acts 20:26; Galatians 5:3, and διαμαρτύρομαι Icharge, 1 Timothy 5:21; 2 Timothy 2:14; 2 Timothy 4:1. Comp. Thucyd. vi. 80. [source]
This comparative clause with ως εαν hōs ean (Mark 4:26; Galatians 6:10 without εαν ean or αν an) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1 Timothy 5:24; 2 Corinthians 3:13.) from babes to nurse (τροπος trophos), old word, here only in the N.T., from τρεπω trephō to nourish, τροπη trophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. Ταλπω Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29. [source]
N.T.oolxx. See on fellowship, Acts 2:42, and comp. κοινωνεῖν topartake, 1 Timothy 5:22, and κοινός common Titus 1:14. Stronger than the preceding word, as implying a personal share in the pleasure imparted by the gift. [source]
The verb only here, 1 Timothy 5:24, 1 Peter 2:21, and (the disputed) Mark 16:20. The sins follow up the offender to the bar of judgment, and are first made openly manifest there. [source]
A.V. wrong in giving πρὸ a temporal force, whereas it merely strengthens δηλοί evidentmanifest. The meaning is openly manifested to all eyes. In N.T. only here, 1 Timothy 5:25, and Hebrews 7:14. In lxx, see 2 Maccabees 3:17; 14:39. [source]
Comp. 1 Timothy 5:24. Ἑπὶ afteror close upon. oP. Once in the disputed verses at the end of Mark (Mark 16:20), and 1 Peter 2:21. Comp. the use of διώκειν pursue Romans 9:30; Romans 12:13; 1 Corinthians 14:1; 1 Thessalonians 5:15. [source]
Στόμαχος N.T.oolxx. The appearance at this point of this dietetic prescription, if it is nothing more, is sufficiently startling; which has led to some question whether the verse may not have been misplaced. If it belongs here, it can be explained only as a continuation of the thought in 1 Timothy 5:22, to the effect that Timothy is to keep himself pure by not giving aid and comfort to the ascetics, and imperilling his own health by adopting their rules of abstinence. Observe that οἶνος here, as everywhere else, means wine, fermented and capable of intoxicating, and not a sweet syrup made by boiling down grape-juice, and styled by certain modern reformers “unfermented wine.” Such a concoction would have tended rather to aggravate than to relieve Timothy's stomachic or other infirmities. [source]
Only here and 1 Timothy 5:2. Ἁγνός pure 1 Timothy 5:22; Titus 2:5. In Paul, 2 Corinthians 8:11; 2 Corinthians 11:2; Philemon 4:8. Also in James, Peter, and 1John. Ἁγνότης purity 2 Corinthians 6:6; 2 Corinthians 11:3. olxx, oClass. Ἁγνός always with a moral sense; not limited to sins of the flesh, but covering purity in motives as well as in acts. In 1 John 3:3, of Christ. In 2 Corinthians 11:2, of virgin purity. In James 3:17, as a characteristic of heavenly wisdom. Ἁγνῶς purely(Philemon 1:17), of preaching the gospel with unmixed motives. The verb ἁγνίζειν topurify, which in lxx is used only of ceremonial purification, has that meaning in four of the seven instances in N.T. (John 11:55; Acts 21:24, Acts 21:26; Acts 24:18). In the others (James 4:8; 1 Peter 1:22; 1 John 3:3) it is used of purifying the heart and soul. [source]
See on 1 Timothy 1:4. Total abstinence is not enjoined, even on a deacon. Comp. 1 Timothy 5:23. [source]
Common in Paul; only here in Pastorals. See on 1 Peter 1:7. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in 1 Timothy 3:8. Comp. 1 Timothy 5:22; 2 Timothy 2:2. [source]
Note the indefinite designation of the errorists, and comp. 1 Timothy 1:6; 1 Timothy 4:1; 1 Timothy 5:15, 1 Timothy 5:24; 1 Timothy 6:21. The expression is contemptuous. It is assumed that Timothy knows who they are. This is after the Pauline manner. See Galatians 1:7; Galatians 2:12; 1 Corinthians 4:18; 1 Corinthians 15:12; 2 Corinthians 3:1; Colossians 2:4, Colossians 2:8. [source]
Old word from τυπτω tuptō a type. Pauline use of the word (1 Thessalonians 1:7; 2 Thessalonians 3:9; Philemon 3:17; Titus 2:7). To them that believe (των πιστων tōn pistōn). Objective genitive. In word In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
Same condition and tense of ει επηκολουτησεν eparkeō to give sufficient aid, old word, in N.T. only here and 1 Timothy 5:16. Experience that qualified her for eleemosynary work. If she hath diligently followed (επακολουτεω ei epēkolouthēsen). Same condition and tense of επι epakoloutheō old verb, to follow close upon (epi). So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
Same condition and tense of επι epakoloutheō old verb, to follow close upon So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
Genitive case of old word (from νεος neos) as in Mark 10:20. Be thou (γινου ginou). Present middle imperative of γινομαι ginomai “Keep on becoming thou.” An ensample Old word from τυπτω tuptō a type. Pauline use of the word (1 Thessalonians 1:7; 2 Thessalonians 3:9; Philemon 3:17; Titus 2:7). To them that believe (των πιστων tōn pistōn). Objective genitive. In word In conversation as well as in public speech. In manner of life (εν αναστροπηι en anastrophēi). “In bearing” (Galatians 1:13; Ephesians 4:22). In purity Old word from αγνευω hagneuō Sinlessness of life. Used of a Nazirite (Numbers 6:2, Numbers 6:21). Only here and 1 Timothy 5:2 in N.T. [source]
First aorist again and same condition. Late form (Dio Cassius) of old verb χενους δεχομαι xenodokeō (Herodotus), to welcome strangers Only here in N.T. Hospitality another qualification for such leadership (1 Timothy 3:2). If she hath washed the saints‘ feet (νιπτω ei hagiōn podas enipsen). Same condition and tense of νιζω niptō (old form ει τλιβομενοις επηρκεσεν nizō), common in N.T. (John 13:5). Proof of her hospitality, not of its being a church ordinance. If she hath relieved the afflicted Same condition and tense of ει επηκολουτησεν eparkeō to give sufficient aid, old word, in N.T. only here and 1 Timothy 5:16. Experience that qualified her for eleemosynary work. If she hath diligently followed (επακολουτεω ei epēkolouthēsen). Same condition and tense of επι epakoloutheō old verb, to follow close upon (epi). So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
“In the eye of See next 1 Timothy 5:21 and Galatians 1:20. Public rebuke when a clear case, not promiscuous gossip. May be in fear (ποβον εχωσιν phobon echōsin). Present active subjunctive with ινα hina (final clause), “may keep on having fear” (of exposure). Possibly, “the rest of the elders.” [source]
Present active imperative of επιτιτημι epitithēmi in the sense of approval (ordination) as in Acts 6:6; Acts 13:3. But it is not clear whether it is the case of ministers just ordained as in 1 Timothy 4:14 (επιτεσις epithesis), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (1 Timothy 5:20) as suits the context. The prohibition suits either situation, or both. [source]
The phrase N.T.oFor τηρεῖν tokeep, see on 1 Timothy 5:22; see on 1 Timothy 6:14. [source]
Rather, convict of their errors. See on 1 Timothy 5:20and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction 2 Timothy 3:16. [source]
See on 1 Timothy 5:21. [source]
Rather, “I testify.” See 1 Thessalonians 4:6. See 1 Timothy 5:21 for this verb and appeal to God and Christ. [source]
Old word, feminine of πρεσβυτης presbutēs only here in N.T. See πρεσβυτερας presbuteras in 1 Timothy 5:2. [source]
N.T.oSee on πρεσβύτεραι , 1 Timothy 5:2. [source]
Verily is superfluous. Ἀθέτησις only here and Hebrews 9:26; a very few times in lxx: The fundamental idea is the doing away of something established ( θετόν ). The verb ἀθετεῖν tomake void, do away with, is common in N.T. and in lxx, where it represents fifteen different Hebrew words, meaning to deal falsely, to make merchandise of, to abhor, to transgress, to rebel, to break an oath, etc. The noun, in a technical, legal sense, is found in a number of papyri from 98 to 271 a.d., meaning the making void of a document. It appears in the formula εἰς ἀθίτησιν καὶ ἀκύρωσιν forannulling and canceling. Προαγούσης ἐντολῆς rend. of a foregoing commandment. The expression is indefinite, applying to any commandment which might be superseded, although the commandment in Hebrews 7:16is probably in the writer's mind. Foregoing, not emphasizing mere precedence in time, but rather the preliminary character of the commandment as destined to be done away by a later ordinance. With foregoing comp. 1 Timothy 1:18; 1 Timothy 5:24. [source]
Obvious. See on 1 Timothy 5:24. [source]
Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Philemon 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philemon 4:15. [source]
The other four items are qualitative genitives withδιδαχην didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου baptismōnclass="normal greek">βαπτισμωνepitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
The fact that Christ suffered Present active participle of the late Ionic verb υπολιμπανω hupolimpanō (in the papyri) for the common υπολειπω hupoleipō to leave behind (under), here only in N.T. υπογραμμος Hupogrammos is also a late and rare word (from υπογραπω hupographō to write under), a writing-copy for one to imitate, in 2 Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (Strom. V. 8. 49) uses it of the copy-head at the top of a child‘s exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of υπογραπη hupographē and υπογραπω hupographō in the sense of copying a letter.That ye should follow his steps Purpose clause with ινα hina and first aorist active subjunctive of επακολουτεω epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10, 1 Timothy 5:24) or the locative here. Ιχνος Ichnos is old word (from ικω hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
Purpose clause with ινα hina and first aorist active subjunctive of επακολουτεω epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10, 1 Timothy 5:24) or the locative here. Ιχνος Ichnos is old word (from ικω hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
Associative instrumental case with κοινωνει koinōnei as in 1 Timothy 5:22, common verb from κοινωνος koinōnos (partner). It is to be borne in mind that the churches often met in private homes (Romans 16:5; Colossians 4:15), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Acts 18:27), there was no way of escaping responsibility for the harm wrought by these propagandists of evil. It is not a case of mere hospitality to strangers. [source]