The Meaning of 1 Timothy 5:14 Explained

1 Timothy 5:14

KJV: I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.

YLT: I wish, therefore, younger ones to marry, to bear children, to be mistress of the house, to give no occasion to the opposer to reviling;

Darby: I will therefore that the younger marry, bear children, rule the house, give no occasion to the adversary in respect of reproach.

ASV: I desire therefore that the younger widows marry, bear children, rule the household, give no occasion to the adversary for reviling:

KJV Reverse Interlinear

I will  therefore  that the younger women  marry,  bear children,  guide the house,  give  none  occasion  to the adversary  to  speak reproachfully. 

What does 1 Timothy 5:14 Mean?

Context Summary

1 Timothy 5:9-16 - Home-Keeping Industry Enjoined
The sphere of the younger woman must be in the home. This is the noblest work of all, and wherever it exists, it has the prior claim; yet even during the years of early motherhood there may still be opportunities of offering hospitality to strangers, ministering to the children of God who need refreshment and comfort, and diligently assisting in good work. These offices lovingly and humbly performed, will serve as a gracious opening for further ministries of the same description in the later period of life.
The Apostle says nothing about remarriage in general, but simply refers to the fact that young women who have become widows are likely to accept the offer of a second marriage, and so abjure that first faith, in which they had pledged themselves to the service of the church. Unless there is great watchfulness, the practice of going from house to house, ostensibly on church business, may degenerate into gossip-mongering. Therefore it was wiser not to put young women on the church service roll. If they did not marry a second time, they might at least work for the maintenance of others, widows like themselves, but less able to help themselves. There must be no idling. [source]

Chapter Summary: 1 Timothy 5

1  Rules to be observed in reproving
3  Of widows
17  Of elders
23  A precept for Timothy's health
24  Some men's sins go before unto judgment, and some men's follow after

Greek Commentary for 1 Timothy 5:14

I desire [βουλομαι]
See note on 1 Timothy 2:8. [source]
The younger widows [νεωτερας]
No article and no word for widows, though that is clearly the idea. Νεωτερας — Neōteras is accusative of general reference with γαμειν — gamein (to marry) the object (present infinitive active) of βουλομαι — boulomai Bear children (τεκνογονειν — teknogonein). A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια — teknogonia in 1 Timothy 2:15. Rule the household Late verb from οικοδεσποτης — oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην — aphormēn). Old word (απο ορμη — apoτωι αντικειμενωι — hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας — antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω — loidorias). Old word (from χαριν — loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
Bear children [τεκνογονειν]
A compound verb here only in N.T. and nowhere else save in Anthol. See τεκνογονια — teknogonia in 1 Timothy 2:15. [source]
Rule the household [οικοδεσποτειν]
Late verb from οικοδεσποτης — oikodespotēs (Mark 14:14), twice in the papyri, only here in N.T. Note that the wife is here put as ruler of the household, proper recognition of her influence, “new and improved position” (Liddon). Occasion (απορμην — aphormēn). Old word (απο ορμη — apoτωι αντικειμενωι — hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. To the adversary Dative case of the articular participle of λοιδοριας — antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω — loidorias). Old word (from χαριν — loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
Occasion [απορμην]
Old word (απο ορμη — apoτωι αντικειμενωι — hormē), a base to rush from, Pauline use in 2 Corinthians 5:12; 2 Corinthians 11:12; Galatians 5:13. [source]
To the adversary [αντικειμαι]
Dative case of the articular participle of λοιδοριας — antikeimai a Pauline idiom (Philemon 1:28). Reviling (λοιδορεω — loidorias). Old word (from χαριν — loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
Reviling [λοιδορεω]
Old word (from χαριν — loidoreō), in N.T. only here and 1 Peter 3:9. Genitive case with charin f0). [source]
That the younger women marry [νεωτέρας γαμεῖν]
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]
Bear children [τεκνογονεῖν]
N.T.oolxx, oClass. Comp. τεκνογονία childbearing 1 Timothy 2:15. [source]
Guide the house [οἰκοδεσποτεῖν]
Better, rule the house. N.T.oolxx, oClass. Ὁικοδεσπότης master of the house is quite common in the Synoptic Gospels. [source]
Occasion [ἀφορμὴν]
See on Romans 7:8. [source]
To the adversary [τῷ ἀντικειμένῳ]
The one who is set over against. Not Satan, but the human enemy of Christianity. Comp. Philemon 1:28, and ὁ ἐξ ἐναντίας hethat is of the contrary part, Titus 2:8. [source]
To speak reproachfully [λοιδορίας χάριν]
Lit. in the interest of reviling. Const. with give on occasion. Λοιδορία revilingonly here and 1 Peter 3:9. For the verb λοιδορεῖν to revile see John 9:28; Acts 23:4; 1 Corinthians 4:12; and note on John 9:28. [source]

Reverse Greek Commentary Search for 1 Timothy 5:14

Romans 7:8 Occasion [ἀφορμὴν]
Emphatic, expressing the relation of the law to sin. The law is not sin, but sin found occasion in the law. Used only by Paul. See 2 Corinthians 5:12; Galatians 5:13; 1 Timothy 5:14. The verb ἀφορμάω means to make a start from a place. Ἁφορμή is therefore primarily a starting-point, a base of operations. The Lacedaemonians agreed that Peloponnesus would be ἀφορμὴν ἱκανὴν agood base of operations (Thucydides, i., 90). Thus, the origin, cause, occasion, or pretext of a thing; the means with which one begins. Generally, resources, as means of war, capital in business. Here the law is represented as furnishing sin with the material or ground of assault, “the fulcrum for the energy of the evil principle.” Sin took the law as a base of operations. [source]
1 Timothy 5:1 Rebuke not an elder [πρεσβυτέρῳ μὴ ἐπιπλήξῃς]
The verb N.T.oolxx. originally to lay on blows; hence to castigate with words. Πρεσβύτερος elderoP., but frequent in Gospels, Acts, and Revelation. Modern critical opinion has largely abandoned the view that the original Christian polity was an imitation of that of the Synagogue. The secular and religious authorities of the Jewish communities, at least in purely Jewish localities, were the same; a fact which is against the probability that the polity was directly transferred to the Christian church. The prerogatives of the Jewish elders have nothing corresponding with them in extent in the Christian community. Functions which emerge later in the Jewish-Christian communities of Palestine do not exist in the first Palestinian-Christian society. At the most, as Weizsäcker observes, it could only be a question of borrowing a current name. Modern criticism compels us, I think, to abandon the view of the identity of Bishop and Presbyter which has obtained such wide acceptance, especially among English scholars, through the discussions of Lightfoot and Hatch. The testimony of Clement of Rome (Ep. ad Corinth.) goes to show that the Bishops ( ἡγούμενοι or προηγούμενοι ) are distinguished from the Presbyters, and that if the Bishops are apparently designated as Presbyters, it is, because they have been chosen from the body of Presbyters, and have retained the name even when they have ceased to hold office. for this reason deceased Bishops are called Presbyters. In Clement, Presbyters signify a class or estate - members of long standing and approved character, and not office-bearers regularly appointed. Among these the Bishops are to be sought. Bishops are reckoned as Presbyters, not because the Presbyter as such is a Bishop, but because the Bishop as such is a Presbyter. In the Pastorals, Bishops and Deacons are associated without mention of Presbyters (1 Timothy 3:1-13). Presbyters are referred to in 1 Timothy 5:17-19, but in an entirely different connection. The qualifications of Bishops and Deacons are detailed in the former passage, and the list of qualifications concludes with the statement that this is the ordering of the church as the house of God (1 Timothy 5:14, 1 Timothy 5:15). The offices are exhausted in the description of Bishops and Deacons. Nothing is said of Presbyters until ch. 5, where Timothy's relations to individual church-members are prescribed; and in Titus 2:2ff. these members are classified as old men ( πρεσβύτας ) old women, young men, and servants. In 1 Timothy 5:17are mentioned elders who rule well ( οἱ καλῶς προεστῶτες πρεσβύτεροι ). Assuming that Presbyters and Bishops were identical, a distinction would thus be implied between two classes of Bishops - those who rule well and those who do not: where as the distinction is obviously between old and honored church-members, collectively considered, forming the presbyterial body, and certain of their number who show their qualifications for appointment as overseers. Presbyters as such are not invested with office. There is no formal act constituting a Presbyter. The Bishops are reckoned among the Elders, but the elders as such are not officers. -DIVIDER-
-DIVIDER-
Thus are to be explained the allusions to appointed Elders, Titus 1:5; Acts 14:23. Elders are to be appointed as overseers or Bishops, for the overseers must have the qualifications of approved Presbyters. The ordination of Presbyters is the setting apart of Elders to the position of Superintendents. The Presbyterate denotes an honorable and influential estate in the church on the ground of age, duration of church membership, and approved character. Only Bishops are appointed. There is no appointment to the Presbyterate. At the close of Clement's letter to the Corinthians, the qualifications of a Presbyter are indicated in the description of the three commissioners from the Roman church who are the bearers of the letter, and to whom no official title is given. They are old, members of the Roman church from youth, blameless in life, believing, and sober. -DIVIDER-
-DIVIDER-
[source]

1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
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]
1 Timothy 2:15 She shall be saved in childbearing [σωθήσεται διὰ τῆς τεκνογονίας]
Better, “through the childbearing.” (1) Saved is used in the ordinary N.T. sense. (2) She shall be saved is set over against hath fallen into transgression. (3) It is difficult to see what is the peculiar saving virtue of childbearing. (4) The subject of σωθήσεται shallbe saved is the same as that of ἐν παραβάσει γέγονεν hathfallen into transgression. A common explanation is that γυνή is to be taken in its generic sense as referring to all Christian mothers, who will be saved in fulfilling their proper destiny and acquiescing in all the conditions of a Christian woman's life, instead of attempting to take an active part as teachers or otherwise in public religious assemblies. On the other hand, the woman, Eve, may be regarded as including all the Christian mothers. Notice the change to the plural, “if they continue.” She, though she fell into transgression, shall be saved “by the childbearing” (Genesis 3:15); that is, by the relation in which the woman stood to the Messiah. This seems to be the better explanation. Τεκνογονία childbearing, N.T.oolxx, oClass. Comp. τεκνογονεῖν tobear children, 1 Timothy 5:14. The expression is utterly un-Pauline. [source]
1 Timothy 5:16 Hath widows [εχει χηρας]
The “any believing woman” is one of the household-rulers of 1 Timothy 5:14. The “widows” here are the widows dependent on her and who are considered as candidates to be enrolled in the list. Let her relieve them (επαρκειτω αυταις — eparkeitō autais). For this verb (imperative present active) see 1 Timothy 5:10. Let not be burdened Present passive imperative (in prohibition μη — mē) of βαρεω — bareō old verb That are widows indeed (ταις οντως χηραις — tais ontōs chērais). Dative case with επαρκεσηι — eparkesēi (first aorist active subjunctive with ινα — hina final clause). See 1 Timothy 5:3 for this use of οντως — ontōs with χηραις — chērais “the qualified and enrolled widows.” Cf. 1 Timothy 5:9. [source]
Titus 2:8 He that is of the contrary part [ο εχ εναντιας]
“The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. [source]
Titus 2:8 That cannot be condemned [ακαταγνωστον]
Only N.T. example (verbal, α — a privative and καταγνωστος — katagnōstos) and in 4 Maccabees 4:47. Deissmann (Bible Studies, p. 200) quotes it from an inscription and the adverb from a papyrus. He that is of the contrary part (ο εχ εναντιας — ho ex enantias). “The one on the opposite side” (your opponent). Cf. Titus 2:9; 1 Timothy 5:14. May be ashamed Final clause with ινα — hina and second aorist passive subjunctive of εντρεπω — entrepō to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in 2 Thessalonians 3:14; 1 Corinthians 4:14. This sense in the papyri. Evil (παυλον — phaulon). Old word, easy (easy morals), worthless; bad, as in 2 Corinthians 5:10. [source]
1 John 3:12 Wherefore [χάριν τίνος]
Lit., on account of what. Χάριν forthe sake of, on account of, is elsewhere placed after the genitive. See Ephesians 3:1, Ephesians 3:14; 1 Timothy 5:14; Galatians 3:19. [source]

What do the individual words in 1 Timothy 5:14 mean?

I want therefore [the] younger [ones] to marry to bear children to manage their households no occasion to give the [one] opposing of reproach on account
Βούλομαι οὖν νεωτέρας γαμεῖν τεκνογονεῖν οἰκοδεσποτεῖν μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν

Βούλομαι  I  want 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: βούλομαι  
Sense: to will deliberately, have a purpose, be minded.
νεωτέρας  [the]  younger  [ones] 
Parse: Adjective, Accusative Feminine Plural, Comparative
Root: νέος  
Sense: recently born, young, youthful.
γαμεῖν  to  marry 
Parse: Verb, Present Infinitive Active
Root: γαμέω  
Sense: to lead in marriage, take to wife.
τεκνογονεῖν  to  bear  children 
Parse: Verb, Present Infinitive Active
Root: τεκνογονέω  
Sense: begat or bear children.
οἰκοδεσποτεῖν  to  manage  their  households 
Parse: Verb, Present Infinitive Active
Root: οἰκοδεσποτέω  
Sense: to be master (or head) of a house.
μηδεμίαν  no 
Parse: Adjective, Accusative Feminine Singular
Root: μηδείς 
Sense: nobody, no one, nothing.
ἀφορμὴν  occasion 
Parse: Noun, Accusative Feminine Singular
Root: ἀφορμή  
Sense: a place from which a movement or attack is made, a base of operations.
διδόναι  to  give 
Parse: Verb, Present Infinitive Active
Root: διδῶ 
Sense: to give.
τῷ  the  [one] 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
ἀντικειμένῳ  opposing 
Parse: Verb, Present Participle Middle or Passive, Dative Masculine Singular
Root: ἀντίκειμαι  
Sense: to be set over against, opposite to.
λοιδορίας  of  reproach 
Parse: Noun, Genitive Feminine Singular
Root: λοιδορία  
Sense: railing, reviling.
χάριν  on  account 
Parse: Preposition
Root: χάριν  
Sense: in favour of, for the pleasure of.