The Meaning of James 1:27 Explained

James 1:27

KJV: Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.

YLT: religion pure and undefiled with the God and Father is this, to look after orphans and widows in their tribulation -- unspotted to keep himself from the world.

Darby: Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their affliction, to keep oneself unspotted from the world.

ASV: Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world.

KJV Reverse Interlinear

Pure  religion  and  undefiled  before  God  and  the Father  is  this,  To visit  the fatherless  and  widows  in  their  affliction,  [and] to keep  himself  unspotted  from  the world. 

What does James 1:27 Mean?

Study Notes

world
"kosmos" = world-system. James 4:4 ; John 7:7
Kosmos, Summary: In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principle of force, greed, selfishness, ambition, and pleasure. Matthew 4:8 ; Matthew 4:9 ; John 12:31 ; John 14:30 ; John 18:36 ; Ephesians 2:2 ; Ephesians 6:12 ; 1 John 2:15-17 . This world- system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles.

Verse Meaning

Taking care of orphans and widows (conduct) is a duty that lies close to the heart of God (cf. Exodus 22:22-24; Deuteronomy 10:18; Isaiah 1:17; Jeremiah 5:28; Ezekiel 22:7; Zechariah 7:10). Yet many who professed to love Him neglected it ( Psalm 68:5; Ecclesiastes 4:1; Mark 12:40). [1] Likewise personal moral purity (character) is an excellent external indicator of godliness (cf. Acts 15:20; 1 Timothy 5:22).
"When we read James"s injunction to "keep oneself unstained from the world" ( James 1:27), we tend to interpret that in strictly moral terms-as an injunction not to sin. But it also means to keep ourselves "unstained" from the world"s wrong ways of thinking, its faulty worldviews. We must learn how to identify and resist the false worldviews dominant at our moment in history." [2]
James argued for reality. He did not want us to deceive ourselves into thinking that we are spiritual if our obedience to God is only superficial.
"Like Jesus, James sees worship not in terms of external law but as an expression of inner active goodness." [3]
"To summarize, James 1:22-27 insist that a person"s religion must consist of more than superficial acts. It is not enough to listen to the statement of spiritual truth ( James 1:22-25), nor is it sufficient to engage in formal religious activity ( James 1:26). The person whose religious experience is genuine will put spiritual truth into practice, and his life will be marked by love for others and holiness before God." [4]
In this chapter James dealt with the practical problem of trials and temptations. He used this subject to remind his readers of some very basic truths that have implications in many other areas of practical Christian living. Some of these areas are consistent commitment to God and obedience to His Word. We will demonstrate behavior that is as genuinely religious as anything anyone can do when we respond to temptations to depart from God"s will appropriately. The appropriate response involves rejecting them and rejoicing in them because we believe God is using them to mature us for His glory.

Context Summary

James 1:19-27 - Doers, Not Hearers Only
Keep your mouth closed when you are angry; the inner fire will die out of itself, if you keep the doors and windows shut. In James 1:18 we are taught that God's truth is the agent of regeneration; in James 1:21 it is the means of deepening our consecration. It is a blessed thing, when not only the words, but the Word of God is engrafted on the wild stock of our nature.
The one and only way of making holy impressions permanent is by translating them into Christian living. It is not enough to see ourselves reflected in the mirror of God's Word; we must so continue, not as hearers who forget, but as doers that perform. Many appear to think that blessedness results from hearing, and are always on foot to attend new conventions. No; the true blessedness accrues from doing. The heart of our Christian faith is purity, the stainless garb of the soul, and thoughtful ministration to the widow and orphan-but these are possible only through the indwelling of Christ by the Holy Spirit. [source]

Chapter Summary: James 1

1  James greets the twelve tribes among the nations;
2  exhorts to rejoice in trials and temptations;
5  to ask patience of God;
13  and in our trials not to impute our weakness, or sins, to him,
19  but rather to hearken to the word, to meditate on it, and to do thereafter
26  Otherwise men may seem, but never be, truly religious

Greek Commentary for James 1:27

Pure religion and undefiled [τρησκεια καταρα και αμιαντος]
Numerous examples in papyri and inscriptions of τρησκεια — thrēskeia for ritual and reverential worship in the Roman Empire (Moulton and Milligan‘s Vocabulary; Deissmann, St. Paul, p. 251). As Hort shows, this is not a definition of religion or religious worship, but only a pertinent illustration of the right spirit of religion which leads to such acts. [source]
Before our God and Father [παρα τωι τεωι και πατρι]
By the side of Αμιαντος — Amiantos (compound verbal adjective, alpha privative, μιαινω — miainō to defile), puts in negative form (cf. James 1:4, James 1:6) the idea in καταρα — kathara (pure, clean). This Feminine demonstrative pronoun in the predicate agreeing with τρησκεια — thrēskeia visit Epexegetic (explaining αυτη — hautē) present middle infinitive of επισκεπτομαι — episkeptomai common verb to go to see, to inspect, present tense for habit of going to see. See Matthew 25:36, Matthew 25:43 for visiting the sick.The fatherless and widows (ορπανους και χηρας — orphanous kai chēras). “The natural objects of charity in the community” (Ropes). Ορπανος — Orphanos is old word for bereft of father or mother or both. In N.T. only here and John 14:18. Note order (orphans before widows).Unspotted Old adjective (alpha privative and σπιλος — spilos spot), spotless. This the more important of the two illustrations and the hardest to execute.To keep (τηρειν — tērein). Present active infinitive, “to keep on keeping oneself un-specked from the world” (a world, κοσμος — kosmos full of dirt and slime that bespatters the best of men). [source]
The fatherless and widows [ορπανους και χηρας]
“The natural objects of charity in the community” (Ropes). Ορπανος — Orphanos is old word for bereft of father or mother or both. In N.T. only here and John 14:18. Note order (orphans before widows). [source]
Unspotted [ασπιλον]
Old adjective (alpha privative and σπιλος — spilos spot), spotless. This the more important of the two illustrations and the hardest to execute.To keep (τηρειν — tērein). Present active infinitive, “to keep on keeping oneself un-specked from the world” (a world, κοσμος — kosmos full of dirt and slime that bespatters the best of men). [source]
To keep [τηρειν]
Present active infinitive, “to keep on keeping oneself un-specked from the world” (a world, κοσμος — kosmos full of dirt and slime that bespatters the best of men). [source]
Undefiled [ἀμίαντος]
See on 1 Peter 1:4. The two adjectivespure and undefiled, present the positive and negative sides of purity. [source]
To visit [ἐπισκέπτεσθαι]
See on Matthew 25:36. James strikes a downright blow here at ministry by proxy, or by mere gifts of money. Pure and undefiled religion demands personal contact with the world's sorrow: to visit the afflicted, and to visit them in their affliction. “The rich man, prodigal of money, which is to him of little value, but altogether incapable of devoting any personal attention to the object of his alms, often injures society by his donations; but this is rarely the case with that far nobler charity which makes men familiar with the haunts of wretchedness, and follows the object of its care through all the phases of his life” (Lecky, “History of European Morals,” ii., 98). [source]
To keep [τηρεῖν]
See on 1 Peter 1:4. [source]
Unspotted [ἄσπιλον]
See on 1 Peter 1:19. [source]

Reverse Greek Commentary Search for James 1:27

John 14:18 Comfortless [ὀρφανούς]
Literally, bereft or orphans. Only here and James 1:27, where it is rendered fatherless. Compare my little children (John 13:33). “He hath not left us without a rule (John 13:34); nor without an example (John 13:15); nor without a motive (John 14:15); nor without a strength (John 15:5); nor without a warning (John 15:2, John 15:6); nor without a Comforter (John 14:18); nor without a reward (John 14:2) (James Ford, “The Gospel of St. John Illustrated”). [source]
John 14:18 I will not leave [ουκ απησω]
Future active of απιημι — aphiēmi to send away, to leave behind. Desolate Old word The only other N.T. example is in James 1:27 where it means “fatherless.” I come Futuristic present as in John 14:3. [source]
Acts 15:14 Did visit [επεσκεπσατο]
First aorist middle indicative of επισκεπτομαι — episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. [source]
Acts 15:14 Symeon [Συμεων]
The Aramaic form of Simon as in 2 Peter 2:1. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in Luke 2:25, Luke 2:34 of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. How (κατως — kathōs). Strictly, “according as,” here like ος — hos in indirect discourse somewhat like the epexegetic or explanatory use in 3 Jo Luke 1:3. First Told by Peter in Acts 15:7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. Did visit (επεσκεπσατο — epeskepsato). First aorist middle indicative of επισκεπτομαι — episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. To take from the Gentiles a people for his name Bengel calls this egregium paradoxon, a chosen people This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God‘s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul‘s great doctrines as set forth in Galatians 3; Romans 9-11. Note the use of God‘s “name” here for “the Israel of God” (Galatians 6:16). [source]
Acts 15:14 First [πρωτον]
Told by Peter in Acts 15:7. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. Did visit (επεσκεπσατο — epeskepsato). First aorist middle indicative of επισκεπτομαι — episkeptomai old verb to look upon, to look after, provide for. This same verb occurs in James 1:27 and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his Commentary on James. Somehow Luke may have obtained notes of these various addresses. To take from the Gentiles a people for his name Bengel calls this egregium paradoxon, a chosen people This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God‘s purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul‘s great doctrines as set forth in Galatians 3; Romans 9-11. Note the use of God‘s “name” here for “the Israel of God” (Galatians 6:16). [source]
Colossians 2:18 Worship of angels [θρησκείᾳ]
See on religious, James 1:26. Defining the direction which their humility assumed. The usage of the Septuagint and of the New Testament limits the meaning to the external aspects of worship. Compare Acts 26:5; James 1:27. [source]
1 Thessalonians 2:17 Being taken from you [ἀπορφανισθέντες]
N.T.oolxx. Rev. better, being bereaved of you. From ὀρφανός bereftSee Mark 12:40, John 14:18; James 1:27. The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. 1 Thessalonians 2:7, 1 Thessalonians 2:8. [source]
1 Timothy 6:14 Without spot [ἄσπιλον]
Unsullied. Comp. James 1:27; 1 Peter 1:19; 2 Peter 3:14. [source]
1 Timothy 5:22 Keep thyself pure [σεαυτὸν ἁγνὸν τήρει]
Comp. 1 Timothy 6:14. Enjoining positively what was enjoined negatively in the preceding clause. For pure see on 1 John 3:3. For keep see on reserved, 1 Peter 1:4. The phrase ἑαυτὸν τηρεῖν to keep one's self, in James 1:27; 2 Corinthians 11:9. [source]
Hebrews 13:4 Marriage is honorable in all [τίμιος ὁ γάμος ἐν πᾶσιν]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Hebrews 13:16 To do good [της ευποιιας]
Genitive case. Late compound from ευποιος — eupoios Genitive case. See 2 Corinthians 9:13 for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, Romans 12:1.; James 1:27) are all inward and ethical. Forget not Prohibition with μη — mē and the present middle imperative of επιλαντανω — epilanthanō (Hebrews 6:10; Hebrews 13:2). Here with the genitive case. Is well pleased Present passive indicative of ευαρεστεω — euaresteō (Hebrews 11:5). With the associative instrumental case τυσιαις — thusiais (sacrifices). [source]
James 3:9 God, even the Father [τὸν Θεὸν καὶ πατέρα]
The proper reading is τὸν Κύριον , the Lord, and the καὶ , and, is simply connective. Read, therefore, as Rev., the Lord and Father. This combination of terms for God is uncommon. See James 1:27. [source]
James 1:26 Religious [θρῆσκος]
Only here in New Testament, and nowhere in classical Greek. The kindred noun θρησκεία , religion, occurs Acts 26:5; Colossians 2:18; James 1:26, James 1:27; and means the ceremonial service of religion. Herodotus (ii., 37) uses it of various observances practised by the Egyptian priests, such as wearing linen, circumcision, shaving, etc. The derivation is uncertain. Θρέομαι , to mutter forms of prayer, has been suggested, as the followers of Wycliffe were called Lollards, from the old Dutch lullen or lollento sing. Hence the adjective here refers to a zealous and diligent performance of religious services. [source]
James 2:12 So speak ye, and so do [ουτως λαλειτε και ουτως ποιειτε]
Present active imperatives as a habit. For the combination see James 1:19-21 contrasted with James 1:22-25, and James 1:26 with James 1:27. [source]
James 3:6 The world of iniquity [ο κοσμος της αδικιας]
A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ — pur instead of after αδικιας — adikias then the phrase may be the predicate with κατισταται — kathistatai (present passive indicative of κατιστημι — kathistēmi “is constituted,” or the present middle “presents itself”). Even so, κοσμος — kosmos remains a difficulty, whether it means the “ornament” (1 Peter 3:3) or “evil world” (James 1:27) or just “world” in the sense of widespread power for evil. The genitive αδικιας — adikias is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body.Which defileth the whole body (η σπιλουσα ολον το σωμα — hē spilousa holon to sōma). Present active participle of σπιλοω — spiloō late Koiné, verb, to stain from σπιλος — spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον — aspilon (unspotted).Setteth on fire Present active participle of πλογιζω — phlogizō old verb, to set on fire, to ignite, from πλοχ — phlox (flame), in N.T. only in this verse. See αναπτει — anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως — ton trochon geneseōs). Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος — kuklos cycle, in place of τροχος — trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω — phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα — gehenna see Matthew 5:22. [source]
James 3:6 Which defileth the whole body [η σπιλουσα ολον το σωμα]
Present active participle of σπιλοω — spiloō late Koiné, verb, to stain from σπιλος — spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον — aspilon (unspotted). [source]
1 Peter 1:19 Without spot [ἀσπίλου]
Compare 1 Timothy 6:14; James 1:27; 2 Peter 3:14. In each case in a moral sense. [source]
1 Peter 1:4 Incorruptible [απταρτον]
Old compound adjective (alpha privative and πτειρω — phtheirō to corrupt), imperishable. So many inheritances vanish away before they are obtained.Undefiled (αμιαντον — amianton). Old verbal adjective (note alliteration) from alpha privative and μιαινω — miainō to defile, without defect or flaw in the title, in N.T. only here, James 1:27; Hebrews 13:4.That fadeth not away Alliterative and verbal adjective again from alpha privative and μαραινω — marainō (to dry up, to wither, as in James 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.Reserved (τετηρημενην — tetērēmenēn). Perfect passive participle of τηρεω — tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην — apokeimenēn) occurs.For you More graphic than the mere dative. [source]
1 Peter 1:4 Undefiled [αμιαντον]
Old verbal adjective (note alliteration) from alpha privative and μιαινω — miainō to defile, without defect or flaw in the title, in N.T. only here, James 1:27; Hebrews 13:4. [source]
2 Peter 3:14 Give diligence [σπουδασατε]
As in 2 Peter 1:10.That ye may be found (ευρετηναι — heurethēnai). First aorist passive infinitive (cf. ευρετησεται — heurethēsetai in 2 Peter 3:10). For this use of ευρισκω — heuriskō about the end see 2 Corinthians 5:3; Philemon 3:9; 1 Peter 1:7.Without spot and blameless Predicate nominative after ευρετηναι — heurethēnai See 2 Peter 2:13 for position words σπιλοι και μωμοι — spiloi kai mōmoi and 1 Peter 1:19 for αμωμος — amōmos (so Judges 1:24) και ασπιλος — kai aspilos (so James 1:27). Αμωμητος — Amōmētos (old verbal of μωμαομαι — mōmaomai) only here in N.T. save some MSS. in Philemon 2:15. [source]
2 Peter 3:14 Without spot and blameless [ασπιλοι και αμωμητοι]
Predicate nominative after ευρετηναι — heurethēnai See 2 Peter 2:13 for position words σπιλοι και μωμοι — spiloi kai mōmoi and 1 Peter 1:19 for αμωμος — amōmos (so Judges 1:24) και ασπιλος — kai aspilos (so James 1:27). Αμωμητος — Amōmētos (old verbal of μωμαομαι — mōmaomai) only here in N.T. save some MSS. in Philemon 2:15. [source]
Jude 1:21 Keep yourselves [εαυτους τηρησατε]
First aorist active imperative (of urgency) of τηρεω — tēreō In Judges 1:1 they are said to be kept, but note the warning in Judges 1:5 from the angels who did not keep their dominion. See also James 1:27. In Philemon 2:12 both sides (human responsibility and divine sovereignty are presented side by side). [source]
Revelation 3:10 Thou didst keep [ετηρησας]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 3:10 - I also will keep [καγω τηρησω]
Aorist active indicative and future active corresponding to each other. For a like play on the tenses of this verb by Christ see John 17:6 This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks.Which is to come Agreeing with ωρας — hōras (feminine), not with πειρασμου — peirasmou (masculine).Upon the whole world (επι της εποικουμενης ολης — epi tēs epoikoumenēs holēs). The inhabited earth (γης — gēs) as in Revelation 12:9; Luke 2:1; Acts 16:6, etc.), not the physical earth, but the world of men as explained by the next clause.To try First aorist active infinitive of purpose from πειραζω — peirazō probably to tempt (cf. the demons in 9:1-21), not merely to afflict (Revelation 2:10).That dwell upon the earth (τους κατοικουντας επι της γης — tous katoikountas epi tēs gēs). Present active articular participle of κατοικεω — katoikeō explaining “the whole world” just before. [source]
Revelation 3:10 From the hour of trial [εκ της ωρας του πειρασμου]
This use of εκ — ek after τηρεω — tēreō in John 17:15, απο — apo in James 1:27. Trial brings temptation often (James 1:2, James 1:13). Jesus endured (Hebrews 12:1.) and he will help them. There is still a church in Philadelphia in spite of the Turks. [source]

What do the individual words in James 1:27 mean?

Religion pure and undefiled before the God Father this is to visit orphans widows in the tribulation of them unstained oneself to keep from the world
θρησκεία καθαρὰ καὶ ἀμίαντος παρὰ τῷ Θεῷ Πατρὶ αὕτη ἐστίν ἐπισκέπτεσθαι ὀρφανοὺς χήρας ἐν τῇ θλίψει αὐτῶν ἄσπιλον ἑαυτὸν τηρεῖν ἀπὸ τοῦ κόσμου

θρησκεία  Religion 
Parse: Noun, Nominative Feminine Singular
Root: θρησκεία  
Sense: religious worship.
καθαρὰ  pure 
Parse: Adjective, Nominative Feminine Singular
Root: καθαρός  
Sense: clean, pure.
ἀμίαντος  undefiled 
Parse: Adjective, Nominative Feminine Singular
Root: ἀμίαντος  
Sense: not defiled, unsoiled.
παρὰ  before 
Parse: Preposition
Root: παρά  
Sense: from, of at, by, besides, near.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Πατρὶ  Father 
Parse: Noun, Dative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
αὕτη  this 
Parse: Demonstrative Pronoun, Nominative Feminine Singular
Root: οὗτος  
Sense: this.
ἐπισκέπτεσθαι  to  visit 
Parse: Verb, Present Infinitive Middle or Passive
Root: ἐπισκέπτομαι  
Sense: to look upon or after, to inspect, examine with the eyes.
ὀρφανοὺς  orphans 
Parse: Adjective, Accusative Masculine Plural
Root: ὀρφανός  
Sense: bereft (of a father, of parents).
χήρας  widows 
Parse: Noun, Accusative Feminine Plural
Root: χήρα  
Sense: a widow.
θλίψει  tribulation 
Parse: Noun, Dative Feminine Singular
Root: θλῖψις  
Sense: a pressing, pressing together, pressure.
αὐτῶν  of  them 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἄσπιλον  unstained 
Parse: Adjective, Accusative Masculine Singular
Root: ἄσπιλος 
Sense: spotless.
ἑαυτὸν  oneself 
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Singular
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
τηρεῖν  to  keep 
Parse: Verb, Present Infinitive Active
Root: τηρέω  
Sense: to attend to carefully, take care of.
κόσμου  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.