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1 Timothy 5

1 Tim. 5:17 KJV (With Strong’s)

ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
axioo (Greek #515)
to deem entitled or fit
KJV usage: desire, think good, count (think) worthy.
Pronounce: ax-ee-o'-o
Origin: from 514
q the elders
presbuteros (Greek #4245)
older; as noun, a senior; specially, an Israelite Sanhedrist (also figuratively, member of the celestial council) or Christian "presbyter"
KJV usage: elder(-est), old.
Pronounce: pres-boo'-ter-os
Origin: comparative of πρέσβυς (elderly)
that rule
proistemi (Greek #4291)
to stand before, i.e. (in rank) to preside, or (by implication) to practise
KJV usage: maintain, be over, rule.
Pronounce: pro-is'-tay-mee
Origin: from 4253 and 2476
kalos (Greek #2573)
well (usually morally)
KJV usage: (in a) good (place), honestly, + recover, (full) well.
Pronounce: kal-oce'
Origin: adverb from 2570
be counted worthy
axioo (Greek #515)
to deem entitled or fit
KJV usage: desire, think good, count (think) worthy.
Pronounce: ax-ee-o'-o
Origin: from 514
of double
diplous (Greek #1362)
KJV usage: double, two-fold more.
Pronounce: dip-looce'
Origin: from 1364 and (probably) the base of 4119
time (Greek #5092)
a value, i.e. money paid, or (concretely and collectively) valuables; by analogy, esteem (especially of the highest degree), or the dignity itself
KJV usage: honour, precious, price, some.
Pronounce: tee-may'
Origin: from 5099
, especially
malista (Greek #3122)
(adverbially) most (in the greatest degree) or particularly
KJV usage: chiefly, most of all, (e-)specially.
Pronounce: mal'-is-tah
Origin: neuter plural of the superlative of an apparently primary adverb μάλα (very)
they who labor
kopiao (Greek #2872)
to feel fatigue; by implication, to work hard
KJV usage: (bestow) labour, toil, be wearied.
Pronounce: kop-ee-ah'-o
Origin: from a derivative of 2873
en (Greek #1722)
"in," at, (up-)on, by, etc.
KJV usage: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (... sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in). Often used in compounds, with substantially the same import; rarely with verbs of motion, and then not to indicate direction, except (elliptically) by a separate (and different) preposition.
Pronounce: en
Origin: a primary preposition denoting (fixed) position (in place, time or state), and (by implication) instrumentality (medially or constructively), i.e. a relation of rest (intermediate between 1519 and 1537)
the word
logos (Greek #3056)
something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension, a computation; specially, (with the article in John) the Divine Expression (i.e. Christ)
KJV usage: account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.
Pronounce: log'-os
Origin: from 3004
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
didaskalia (Greek #1319)
instruction (the function or the information)
KJV usage: doctrine, learning, teaching.
Pronounce: did-as-kal-ee'-ah
Origin: from 1320

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Cross References


Ministry on This Verse

the elders.
1 Tim. 5:3• 3Honor widows that are widows indeed. (1 Tim. 5:3)
Acts 28:10• 10Who also honored us with many honors; and when we departed, they laded us with such things as were necessary. (Acts 28:10)
Rom. 15:27• 27It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. (Rom. 15:27)
1 Cor. 9:5‑14• 5Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas?
6Or I only and Barnabas, have not we power to forbear working?
7Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
8Say I these things as a man? or saith not the law the same also?
9For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?
10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope.
11If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?
12If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
13Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar?
14Even so hath the Lord ordained that they which preach the gospel should live of the gospel.
(1 Cor. 9:5‑14)
Gal. 6:6• 6Let him that is taught in the word communicate unto him that teacheth in all good things. (Gal. 6:6)
Phil. 2:29• 29Receive him therefore in the Lord with all gladness; and hold such in reputation: (Phil. 2:29)
1 Tim. 4:10• 10For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe. (1 Tim. 4:10)
Matt. 9:37‑38• 37Then saith he unto his disciples, The harvest truly is plenteous, but the laborers are few;
38Pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest.
(Matt. 9:37‑38)
Luke 10:1‑2,7• 1After these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.
2Therefore said he unto them, The harvest truly is great, but the laborers are few: pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest.
7And in the same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house.
(Luke 10:1‑2,7)
John 4:38• 38I sent you to reap that whereon ye bestowed no labor: other men labored, and ye are entered into their labors. (John 4:38)
Acts 20:35• 35I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. (Acts 20:35)
Rom. 16:12• 12Salute Tryphena and Tryphosa, who labor in the Lord. Salute the beloved Persis, which labored much in the Lord. (Rom. 16:12)
1 Cor. 3:9• 9For we are laborers together with God: ye are God's husbandry, ye are God's building. (1 Cor. 3:9)
1 Cor. 15:10• 10But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me. (1 Cor. 15:10)
1 Cor. 16:16• 16That ye submit yourselves unto such, and to every one that helpeth with us, and laboreth. (1 Cor. 16:16)
2 Cor. 6:1• 1We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (2 Cor. 6:1)
Phil. 2:16• 16Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither labored in vain. (Phil. 2:16)
Phil. 4:3• 3And I entreat thee also, true yokefellow, help those women which labored with me in the gospel, with Clement also, and with other my fellowlaborers, whose names are in the book of life. (Phil. 4:3)
2 Tim. 2:6• 6The husbandman that laboreth must be first partaker of the fruits. (2 Tim. 2:6)
 They are responsible to see that godly order is maintained in public and private. (Warnings Against Worldliness and Instruction in Piety: 1 Timothy 5 by H. Smith)

J. N. Darby Translation

Let the elders who take the lead among the saints well be esteemed worthy of double honour, specially those labouring in word and teaching;

W. Kelly Translation

Let the elders that preside well be counted worthy of double honour, especially they that labour in word and teaching1.

WK Translation Notes

Let... double honor:: But to make "double maintenance" out of the text is as mistaken as to deduce from it two classes of elders lay elders that shared the government without maintenance, and clerical or ministerial elders that taught publicly as well as privately. (There are cases where τιμή means price (as Matt. 27:6,9; Acts 4:34; 5:2,3; 7:16; 19:19; 1 Cor. 6:20; 7:23); but these are all in the New Testament. Extend it to "maintenance" in 1 Tim. 6:1 or to the verb in 5:3, and see what would result. "Double maintenance" or "price" here would be a heathen, not a Christian, idea.) The truth conveyed is opposed to both of these contending schemes, as divine truth never can really mix with any polity of human origin. But false interpretation begets and fosters pseudo-criticism. Thus even so ripe a scholar and able a reasoner as Bp. Bilson (The Perpetual Government of Christ’s Church, ed. Eden, Oxford, 1842, pp. 9,191), under the influence of a foregone conclusion, would resolve the participles with the article in verse 17, like the participle without it in verse 18, as if they were alike conditional. "Presbyters if they rule well are worthy of double honor, specially if they labor in the word:" or, "Presbyters for ruling well are worthy of double honor, specially for laboring in the word." To bear such a sense the construction ought to have been anarthrous: with the article as it stands in each clause, it is a described or defined case, and not a conditional one, and the true force is given in the Authorized Version as well as the Revised. (Exp. of the Two Epist. to Timothy, p.108-109)
honor: [Q. It is alleged that in 1 Tim. 5:17 the word "pay" should stand instead of "honor," and that those who were charged with the care of a local church received stipends. Is this correct? S.B.]
A. The word τινή in the text does not mean "pay," but "honor" as its radical and primary signification, that is, the due expression or payment of esteem or worship as the case might be; hence the dignity, or prerogative, of one so honored; and even the office, authority, or rank; and the present, or offering, commonly given in such cases. It was also used for the worth or price of a thing; for an assessment or even penalty, compensation or satisfaction. But "pay" in the sense of stipend or wages as expressed in general by μισθός which, in strict application, would have been scouted by every christian heart, is used in a free or simple way by the Lord in Luke 10, and by the apostle in 1 Timothy 5, not as a standing fee. (Cf. John 10.) Later Greek such as in the LXX or the Greek Testament, gives ὀψώνιον, military pay or rations, as may be seen in Luke 3, Romans 6, 1 Corinthians 9 and 2 Corinthians 11, to which the curious can add Esdras 4:56, 1 Macc. 3:28, and 14:82. As to the phrase, see what Josephus (Antiq. IV., iv. 114) says of Balak, ἀποπέμπει τὸν Βάλαμον μηδεμιᾶς τιμῆς ἀξιλωσας, and in classic Greek we read in Dem. περὶ στεφ., ed. Reiske, 297, 16, ἄπαντας ὀμοίως ἠ πόλις τῆς αὐτῆς ἀξιώσασα τιμῆς.
It cannot then be fairly doubted that the English version is justified, and that salary or pay is not the prominent or even true idea, but "honor." Still that there is included every loving consideration of the elders taking the lead or presiding well seems plain from what follows, but this rather as honorarium than as stipendium. On the one hand it is degrading to the service of Christ when it is made a question of the earnings of a trade or profession; but on the other it is a dishonor to the saints who reap the fruit of unremitting and unselfish care in spiritual things if they do not mark their sense of it, not merely where the servants are needy, but in the reprocity of loving regard where no such want exists. The payment of "honor," nay, "double honor," might be questioned where there was not the apparent desire to prove it. The apostle had enjoined on Timothy, in the preceding verses, to "honor widows;" here he claims honor doubly for elders that take the lead well. That "double" was used for indefinitely great in good or evil, one sees in Matthew 23, Revelation 18:6, as in Isaiah 40:2. The "especially" (μάλιστα) that follows is incompatible with a fixed salary, as indeed is all scripture. The general principle is equally true of those who teach (Gal. 6:6), and of those who preach (1 Cor. 9). Acts 28:10 seems to distinguish the attentions paid during the stay at Melita from the provision of requisites on departing. (Bible Treasury 11:240)