KJV: Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure.
YLT: Be laying hands quickly on no one, nor be having fellowship with sins of others; be keeping thyself pure;
Darby: Lay hands quickly on no man, nor partake in others' sins. Keep thyself pure.
ASV: Lay hands hastily on no man, neither be partaker of other men's sins: keep thyself pure.
| Χεῖρας | Hands |
|
Parse: Noun, Accusative Feminine Plural Root: χείρ Sense: by the help or agency of any one, by means of any one. |
|
| ταχέως | hastily |
|
Parse: Adverb Root: ταχέως Sense: quickly, shortly. |
|
| μηδενὶ | on no one |
|
Parse: Adjective, Dative Masculine Singular Root: μηδείς Sense: nobody, no one, nothing. |
|
| ἐπιτίθει | lay |
|
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: ἐπιτίθημι Sense: in the active voice. |
|
| μηδὲ | nor |
|
Parse: Conjunction Root: μηδέ Sense: and not, but not, nor, not. |
|
| κοινώνει | share |
|
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: κοινωνέω Sense: to come into communion or fellowship with, to become a sharer, be made a partner. |
|
| ἁμαρτίαις | in [the] sins |
|
Parse: Noun, Dative Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
|
| ἀλλοτρίαις | of others |
|
Parse: Adjective, Dative Feminine Plural Root: ἀλλότριος Sense: belonging to another. |
|
| σεαυτὸν | yourself |
|
Parse: Personal / Possessive Pronoun, Accusative Masculine 2nd Person Singular Root: σεαυτοῦ Sense: thyself, thee. |
|
| ἁγνὸν | pure |
|
Parse: Adjective, Accusative Masculine Singular Root: ἁγνός Sense: exciting reverence, venerable, sacred. |
|
| τήρει | keep |
|
Parse: Verb, Present Imperative Active, 2nd Person Singular Root: τηρέω Sense: to attend to carefully, take care of. |
|
Greek Commentary for 1 Timothy 5:22
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]
Present active imperative of κοινωνεω Koinéōneō (from κοινωνος Koinéōnos partner) with μη mē in prohibition with associative instrumental case as in 2 John 1:11; Romans 12:13. On αλλοτριος allotrios (belonging to another) see note on Romans 14:4. Keep thyself pure (σεαυτον αγνον τηρει seauton hagnon tērei). “Keep on keeping thyself pure.” Present active imperative of τηρεω tēreō f0). [source]
“Keep on keeping thyself pure.” Present active imperative of τηρεω tēreō f0). [source]
Probably with reference to that rite in the formal restoration of those who had been expelled from the church for gross sins. [source]
Better, hastily. [source]
Letter, make common cause with. See on communicating, Romans 12:13. Comp. Romans 15:27; 1 Peter 4:13; Ephesians 5:11. By a too hasty and inconsiderate restoration, he would condone the sins of the offenders, and would thus make common cause with them. [source]
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]
Reverse Greek Commentary Search for 1 Timothy 5:22
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]
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]
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]
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]
The phrase N.T.oFor τηρεῖν tokeep, see on 1 Timothy 5:22; see on 1 Timothy 6:14. [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]
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]