1 Timothy 5:5

1 Timothy 5:5 in Multiple Translations

Berean Standard Bible BSB

The widow who is truly in need and left all alone puts her hope in God and continues night and day in her petitions and prayers.

King James Version KJV

Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

American Standard Version ASV

Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day.

Bible in Basic English BBE

Now she who is truly a widow and without family puts her hope in God, giving herself to prayer day and night.

Free Bible Version FBV

Now a real widow, having no family, alone and without support, puts her hope in God and prays for help night and day.

Geneva Bible 1599 GNV

And shee that is a widowe in deede and left alone, trusteth in God, and continueth in supplications and praiers night and day.

Young's Literal Translation YLT

And she who is really a widow and desolate, hath hoped upon God, and doth remain in the supplications and in the prayers night and day,

World English Bible WEB

Now she who is a widow indeed and desolate, has her hope set on God and continues in petitions and prayers night and day.

Noah Webster Bible WBS

Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.

Douay-Rheims 1899 DRV

But she that is a widow indeed, and desolate, let her trust in God, and continue in supplications and prayers night and day.

Translation for Translators T4T

The widows who are really alone and have no one to help them confidently expect that God will help them. So night and day they pray, earnestly asking [DOU] God that he will help them and others.

Plain English Version PEV

But some widows are all alone and haven’t got any family to look after them. Some of those widows trust God to take care of them. They keep on praying and asking God for whatever they need.

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Berean Amplified Bible — 1 Timothy 5:5

BAB

Word Study

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1 Timothy 5:5 Interlinear (Deep Study)

BIB

GRK η δε οντως χηρα και μεμονωμενη ηλπικεν επι τον θεον και προσμενει ταις δεησεσιν και ταις προσευχαις νυκτος και ημερας

η ho G3588 the/this/who Art-NSF

δε de G1161 then Conj

οντως ontōs G3689 really Adv

χηρα chēra G5503 widow Noun-NSF

και kai G2532 and Conj

μεμονωμενη monoō G3443 to leave alone Verb-RPP-NSF

ηλπικεν elpizō G1679 to hope/expect Verb-RAI-3S

επι epi G1909 upon/to/against Prep

τον ho G3588 the/this/who Art-ASM

θεον theos G2316 God Noun-ASM

και kai G2532 and Conj

προσμενει prosmenō G4357 to remain/persist Verb-PAI-3S

ταις ho G3588 the/this/who Art-DPF

δεησεσιν deēsis G1162 petition Noun-DPF

και kai G2532 and Conj

ταις ho G3588 the/this/who Art-DPF

προσευχαις proseuchē G4335 prayer Noun-DPF

νυκτος nux G3571 night Noun-GSF

και kai G2532 and Conj

ημερας hēmera G2250 day Noun-GSF

Greek Word Study

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Greek Word Reference — 1 Timothy 5:5

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

οντως ontōs G3689 "really" Adv

Really means something is true or actual, like when the crowd said Jesus was really the Son of God in Mark 11:32. It's used to emphasize the truth of something.

Definition: ὄντως adv. (ὤν, ptcp. of εἰμί, sum) [in LXX: Num.22:37 (אׇמְנָם), Jer.3:23 (אָכֵן), Jer.10:19 (אַךְ), 3Ki.12:24, Wis.17:14 * ;] really, actually, truly: Mrk.11:32, Luk.23:47 24:34, Jhn.8:36, 1Co.14:25, Gal.3:21 4:1-31 ἡ ὄ. ζωή, 1Ti.6:19; ἡ ὄ. χήρα, 1Ti.5:3 5:5 5:16 † (AS)

Usage: Occurs in 10 NT verses. KJV: certainly, clean, indeed, of a truth, verily See also: 1 Corinthians 14:25; Galatians 3:21; Mark 11:32.

χηρα chēra G5503 "widow" Noun-NSF

A widow is a woman who has lost her husband, like in Luke 2:37 where a widow named Anna is described as worshiping God day and night. It can also be used to describe a city that has been abandoned.

Definition: χήρα, -ας, ἡ [in LXX chiefly for אַלְמָנָה ;] a widow: Mat.23:13 (Rec., R, mg.), Mrk.12:40-43, Luk.2:37 4:25 7:12 18:3, 5 20:47 21:2-3, Act.6:1 9:39, 41, 1Co.7:8, 1Ti.5:3-5 5:11 5:16, Jas.1:27; γυνὴ χ., Luk.4:26; of one of an ordo viduarum (see CGT, in l), 1Ti.5:9; metaphorically, of a city forsaken, Rev.18:7.† (AS)

Usage: Occurs in 25 NT verses. KJV: widow See also: 1 Corinthians 7:8; Luke 4:25; James 1:27.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μεμονωμενη monoō G3443 "to leave alone" Verb-RPP-NSF

To leave someone alone, like a widow with no family. In 1 Timothy 5:5, it describes a widow who has no one to care for her.

Definition: μονόω, -ῶ (μόνος), [in Aq.: Gen.49:6 ;] to leave alone, forsake: of a childless widow, pf. ptcp. pass., 1Ti.5:5.† (AS)

Usage: Occurs in 1 NT verses. KJV: be desolate See also: 1 Timothy 5:5.

ηλπικεν elpizō G1679 "to hope/expect" Verb-RAI-3S

To hope or expect something, as seen in Romans 8:24-25 and 1 Corinthians 13:7, where it means having confidence in God's plan.

Definition: ἐλπίζω [in LXX chiefly for בָּטַח, also for חָסָה, יָחַל pi., hi., etc. ;] to look for, expect, hope (for): with accusative of thing(s), Rom.8:24-25, 1Co.13:7, Heb.11:1; with dative of thing(s) (τ. τύχῃ, Thuc., iii, 97, 2), Mat.12:21; before καθώς, 2Co.8:5; with inf., Luk.6:34 23:8, Act.26:7, Rom.15:24, 1Co.16:7, 2Co.5:11, Php.2:19, 23, 1Ti.3:14, II Jn 12, 3Jn.14; before ὅτι, with pres., Luk.24:21; with fut., Act.24:26, 2Co.1:13 13:6, Phm 22. As in LXX (WM, § xxxiii, d; and esp. in the pf., Ellic. on 1Ti.4:10; Bl., § 59, 2), with prep.; εἰς, Jhn.5:45 (see Ellis., l.with), 1Pe.3:5; before ὅτι, 2Co.1:10; ἐπί, with dative, Rom.15:12 (LXX 1Ti.4:10 6:17; ἐν, 1Co.15:19; with accusative, 1Pe.1:13 (aor. imper. see Bl., § 58, 2); τ. θεόν, 1Ti.5:5 (of. ἀπ-, προ-ελπίζω, see Cremer, 255).† (AS)

Usage: Occurs in 31 NT verses. KJV: (have, thing) hope(-d) (for), trust See also: 1 Corinthians 13:7; 3 John 1:14; 1 Peter 1:13.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεον theos G2316 "God" Noun-ASM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

προσμενει prosmenō G4357 "to remain/persist" Verb-PAI-3S

To remain or persist means to stay in a place or with a person, like the disciples staying with Jesus in Matthew 15:32. It can also mean to persevere in something, such as abiding in God's love. This concept is seen in Acts 11:23 and 1 Timothy 1:3.

Definition: προσ-μένω [in LXX: Jdg.3:25 A (חוּל hi.), Tob.2:2 א, Wis.3:9, 3Ma.7:17 * ;] __1. to wait longer, continue, remain still: Act.18:18; before ἐν, 1Ti.1:3. __2. C. dative, to remain with: Mat.15:32, Mrk.8:32. Metaphorical, to remain attached to, cleave unto, abide in: τ. κυρίῳ, Act.11:23 (R, txt.; ἐν τ. κ., R, mg., see supr.); τ. χάριτι τ. θεοῦ, Act.13:43; τ. δεήσεσιν, 1Ti.5:5.† (AS)

Usage: Occurs in 6 NT verses. KJV: abide still, be with, cleave unto, continue in (with) See also: 1 Timothy 1:3; Acts 18:18; Matthew 15:32.

ταις ho G3588 "the/this/who" Art-DPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δεησεσιν deēsis G1162 "petition" Noun-DPF

This word refers to a petition or prayer, like when Zechariah's prayer was answered in Luke 1:13.

Definition: δέησις, -εως, ἡ (δέομαι), [in LXX for תְּחִנָּה, רִנָּה, תְּפִלָּה, etc. ;] __1. a wanting, need (so Ps 21(22):25). __2. an asking, entreaty, supplication; in NT always addressed to God: Luk.1:13, 2Co.1:11, Php.1:19, 2Ti.1:3, Jas.5:16, 1Pe.3:12" (LXX) ; with νηστεῖαι, Luk.2:37; προσυνχή, -αί, Eph.6:18, Php.4:6, 1Ti.2:1 5:5; ἱκετηρίαι, Heb.5:7; προσκαρτέρησις, Eph.6:18; ἐντεύξεις, 1Ti.2:1; δ. ποιεῖσθαι (Deiss., BS, 250), Luk.5:33, Php.1:4 (pl.), 1Ti.2:1; before ὑπέρ, 2Co.9:14, Php.1:4; περί, Eph.6:18; πρός, Rom.10:1.† SYN.: προσευχή, used of prayer in general, while δ. gives prominence to the sense of need; on the other hand, δ. is used as well of requests from man to man, while π. is limited to prayer to God. ἔντευξις, in the π., is the regular word for petition to a superior (Deiss., BS, 250; cf. the Pauline ἐντυγχάνειν, to entreat). Cf. also εὐχή. (Jas.5:15), αἴτημα, ἱκετηρία (Tr., Syn., § li; Cremer, 73, 174, 684). (AS)

Usage: Occurs in 17 NT verses. KJV: prayer, request, supplication See also: 1 Peter 3:12; Hebrews 5:7; James 5:16.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ταις ho G3588 "the/this/who" Art-DPF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

προσευχαις proseuchē G4335 "prayer" Noun-DPF

Prayer to God, like in Matthew 21:22 and Acts 3:1, or a place for prayer, as in Matthew 21:13

Definition: προσ-ευχή, -ῆς, ἡ (προσεύχομαι), [in LXX chiefly for תְּפִלָּה ;] __1. prayer to God: Mat.17:21 (WH, R, txt., om.) Mat.21:22, Mrk.9:29, Luk.22:45, Act.3:1 6:4 10:31, Rom.12:12, 1Co.7:5, Col.4:2; pl., Act.2:42 10:4, Rom.1:10, Eph.1:16 Col.4:12, 1Th.1:2, Phm 4 22, 1Pe.3:7 4:7, Rev.5:8 8:3-4; οἶκος προσευχῆς, Mat.21:13, Mrk.11:17, Luk.19:46" (LXX) ; π. καὶ δέησις, Eph.6:18, Php.4:6; pl., 1Ti.2:1 5:5; ἡ π. τοῦ θεοῦ, prayer to God (ef. Wis.16:28), Luk.6:12; πρὸς τ. θεόν, before ὑπέρ, Act.12:5; pl., Rom.15:30; Hebraistically (B1., § 38, 3), προσευχῇ προσεύχεσθαι, Jas.5:17 (EV, prayed fervently). __2. a place of prayer: of a synagogue (3Ma.7:20, seel.; see Charles, APOT, i, 173; for other exx., see Kennedy, Sources, 114); of a place in the open (FlJ, Ant., xiv, 10, 23), Act.16:13, 16.† SYN.: see: δέησις (AS)

Usage: Occurs in 37 NT verses. KJV: X pray earnestly, prayer See also: 1 Corinthians 7:5; Ephesians 6:18; 1 Peter 3:7.

νυκτος nux G3571 "night" Noun-GSF

Night is the time of darkness, as in Matthew 12:40 and Mark 6:48. It can be literal or figurative, like in 1 Thessalonians 5:7.

Definition: νύξ genitive νυκτός, ἡ, [in LXX chiefly for לַיִל ;] night: Mat.12:40, Mrk.6:48, Jhn.13:30, al.; genitive temp. (of the time within which something happens; M, Pr., 73; B1., § 36, 13), νυκτός, by night, Mat.2:14, Jhn.3:2, 1Th.5:7, al.; ν. κ. ἡμέρας, Mrk.5:5, 1Th.2:9, al.; ἡμέρας κ. ν., Luk.18:7, Rev.4:8, al.; μέσης ν., Mat.25:6; dative, νυκτί, in ans. to the question, "when?" (rare in cl.; Hdt., Soph.), ταύτῃ τ. ν., Luk.12:20, al.; ἐκείνῃ Act.12:6; ἐπιούσῃ, Act.23:11; accusative durat. (Bl., § 34, 8; Kühner3, III, 314b), ν. κ. ἠμέραν, Luk.2:37 Act.20:31; τ. νύκτας, Luk.21:37; διὰ νυκτός (= cl. νυκτός; Bl., § 42, 1; 46, 7), Act.5:19 16:9 17:10 23:31; δι᾽ ὅλης ν., Luk.5:5; κατὰ μέσον τῆς ν. (Bl., § 47, 6), Act.27:27. Metaphorical: Jhn.9:4, Rom.13:12, 1Th.5:5 (AS)

Usage: Occurs in 62 NT verses. KJV: (mid-)night See also: 1 Corinthians 11:23; John 21:3; Revelation 4:8.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ημερας hēmera G2250 "day" Noun-GSF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

Study Notes — 1 Timothy 5:5

Show Verse Quote Highlights

Context
Cross References
1 Timothy 5:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 5:5
Jamieson-Fausset-Brown on 1 Timothy 5:5
Matthew Poole's Commentary on 1 Timothy 5:5
Trapp's Commentary on 1 Timothy 5:5
Ellicott's Commentary on 1 Timothy 5:5
Adam Clarke's Commentary on 1 Timothy 5:5
Cambridge Bible on 1 Timothy 5:5
Barnes' Notes on 1 Timothy 5:5
Whedon's Commentary on 1 Timothy 5:5
Sermons on 1 Timothy 5:5

Context — Honoring True Widows

3Honor the widows who are truly widows. 4But if a widow has children or grandchildren, they must first learn to show godliness to their own family and repay their parents, for this is pleasing in the sight of God.

5The widow who is truly in need and left all alone puts her hope in God and continues night and day in her petitions and prayers.

6But she who lives for pleasure is dead even while she is still alive. 7Give these instructions to the believers, so that they will be above reproach.

Cross References

	Reference	Text (BSB)
1	1 Timothy 5:3	Honor the widows who are truly widows.
2	Luke 2:37	and then was a widow to the age of eighty-four. She never left the temple, but worshiped night and day, fasting and praying.
3	1 Corinthians 7:32	I want you to be free from concern. The unmarried man is concerned about the work of the Lord, how he can please the Lord.
4	Luke 18:1	Then Jesus told them a parable about their need to pray at all times and not lose heart:
5	1 Peter 3:5	For this is how the holy women of the past adorned themselves. They put their hope in God and were submissive to their husbands,
6	1 Timothy 5:16	If any believing woman has dependent widows, she must assist them and not allow the church to be burdened, so that it can help the widows who are truly in need.
7	Psalms 91:4	He will cover you with His feathers; under His wings you will find refuge; His faithfulness is a shield and rampart.
8	Ephesians 6:18	Pray in the Spirit at all times, with every kind of prayer and petition. To this end, stay alert with all perseverance in your prayers for all the saints.
9	Ruth 2:12	May the LORD repay your work, and may you receive a rich reward from the LORD, the God of Israel, under whose wings you have taken refuge.”
10	Luke 18:7	Will not God bring about justice for His elect who cry out to Him day and night? Will He continue to defer their help?

1 Timothy 5:5 Summary

This verse is talking about a widow who has no one to take care of her and is completely dependent on God. She puts all her hope in Him and prays to Him day and night, showing her trust in His provision and care, just as we are encouraged to do in Psalm 34:17-18. We can learn from her example by trusting God with our own needs and praying to Him constantly, as taught in Luke 18:1-8. By doing so, we can experience God's peace and provision in our lives, as promised in Isaiah 26:3-4.

Frequently Asked Questions

What does it mean for a widow to be 'truly in need'?

A widow who is truly in need is one who has no family to care for her and is without any means of supporting herself, as seen in 1 Timothy 5:3-4, where it is instructed to honor such widows and for families to care for their own, as taught in Genesis 47:12 and Acts 6:1-3.

How can I, like the widow, put my hope in God?

To put your hope in God, like the widow, means to trust in Him completely, just as it is written in Psalm 71:5, where the psalmist says, 'For you have been my hope, Sovereign Lord, my confidence since my youth,' and in Romans 15:13, where it is written, 'May the God of hope fill you with all joy and peace as you trust in him'.

What is the significance of the widow's 'petitions and prayers'?

The widow's petitions and prayers signify her constant and relentless trust in God, as the apostle Paul instructs in Philippians 4:6 to 'not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God', demonstrating her faith and devotion to Him, just as the prophet Jeremiah did in Lamentations 3:22-23.

How does this verse apply to my life if I am not a widow?

This verse applies to anyone who feels alone, needy, or without support, as it teaches us to put our hope in God and to pray to Him constantly, just as Jesus taught in Matthew 7:7-8, promising that 'everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened', and as the psalmist writes in Psalm 55:22, 'Cast your cares on the Lord and he will sustain you; he will never let the righteous be shaken'.

Reflection Questions

What are some areas in my life where I feel alone or in need, and how can I, like the widow, put my hope in God?
How can I make prayer a constant part of my daily life, like the widow's 'petitions and prayers'?
What are some ways I can demonstrate my trust in God, just as the widow does, and what scripture verses can encourage me to do so?
In what ways can I support and care for those around me who may be feeling alone or in need, just as the church is instructed to care for widows in need?

Gill's Exposition on 1 Timothy 5:5

Now she that is a widow indeed,.... A real widow, whom the Jews (r) call גמורה, "a perfect one", in opposition to one that is divorced, or a brother's widow, that has had the shoe plucked off for

Jamieson-Fausset-Brown on 1 Timothy 5:5

Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. Widow indeed, and (left) desolate - contrasted with her who has children to support her (1 Timothy 5:4).

Matthew Poole's Commentary on 1 Timothy 5:5

Now she that is a widow indeed, and desolate: the apostle here opens the term of widow indeed, ; one that is memonwmenh one that is made alone, destitute of such as ought to help her, a husband, or children; and being so, trusteth in God; is a believer, reposing her trust and confidence in God; and continueth in supplications and prayers night and day; spendeth her time religiously in prayer and acts of devotion. Not that other persons that are poor and desolate should not be regarded and taken care for, but the church is not so concerned in them, at least as a church; the magistrate ought to take care of them, and all good Christians, being men as well as Christians, ought to consider them; but in the first place, and principally, they are to take care of such widows, such desolate persons.

Trapp's Commentary on 1 Timothy 5:5

5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. Ver. 5. Trusteth in God] Whereas while she had a husband and children, she trusted overmuch in them. The αιμαρροουσα sought not to our Saviour till all her money was gone. Zephaniah 3:12, they are an afflicted poor people, therefore they trust in the name of the Lord. When the apostle saith of the widow indeed, that she is desolate, he seemeth to allude to the Greek word for a widow, which comes of a verb that signifies to be desolate and deprived, χηρααχηρω, desolor, destituo. So the Latin vidua a viduando, widow from breaved of her husband, and the Hebrew almanah of alam, to be dumb; because death having cut off her head, she hath none to speak for her. And continueth in supplications, &c.] As Anna the prophetess did, Luke 2:36-38. A noble woman of Savoy, mother to John Galeaz, duke of Milan, after her husband’ s decease, caused a coin to be made, upon the one side whereof she drew these words, Sola facta, solum Deum sequor, Being left alone, I follow God alone.

Ellicott's Commentary on 1 Timothy 5:5

(5) Now she that is a widow indeed, and desolate.—St. Paul, after mentioning this exception to the fit objects of the Church’s charity and protection, again returns to this special class of helpless ones: “the widows indeed”—a class, no doubt, in those days of selfish luxury and of extreme misery and hopelessness, often utterly neglected, and not unfrequently left to starve and to perish in want and misery. It has been asked why, in these official directions to Timothy, the question of relief of poor Christian widows comes so prominently forward. We find also that, in the first years which succeeded the Ascension, many widows in Jerusalem seemed to have been dependent on the Church for sustenance (Acts 6:1). Now we should expect to find in the Church of Christ the same loving care which was taken in the old days, when Israel was a great nation, of these solitary and unhappy women. (Comp. Deuteronomy 24:17, where we find special laws respecting the garments of widows never to be taken in pledge. See, too, such passages as Exodus 22:22; Deuteronomy 27:19; Isaiah 1:17; Jeremiah 7:6; also Isaiah 10:2; Malachi 3:5.) Still, this hardly accounts for the statement of Act 6:1 and these lengthened directions to Timothy. It is more than probable that there were, especially in these Eastern cities, a very large class of these desolate and unprotected women. The practice of polygamy is accountable for this, in the first instance; and the rigid morality of the Christian teaching would place a bar to the female convert from heathenism relapsing into a life where moral restraints were utterly disregarded. The charities of the early Church, especially in Oriental cities, were, without doubt, heavily burdened with this grave and increasing charge—provision for these poor desolate women; and it was to relieve the congregations in some degree that St. Paul wrote these elaborate instructions to Timothy, warning him, as the chief minister of the Ephesian Church, against an indiscriminate charity, and at the same time providing him with a system of severe restraints to be imposed upon the assisted women. Still, the chief pastor in Ephesus must remember that among the women of his flock there were some widows indeed, with neither children nor grandchildren to assist them, without friends even to cheer their desolate, widowed life. To find out and to succour these poor, sad-hearted, friendless beings, St. Paul reminds Timothy, was one of the duties of a Christian minister. Trusteth in God.—These, without love of child or friend, cast themselves on the support of the everlasting arms. The language here used by St. Paul pictures, evidently, some loving and trustful character then living, of whom he was thinking while writing the Letter to Timothy. “She hath trusted and still trusts in God; she continues in prayer night and day.” And continueth in supplications and prayers night and day.—Like Anna, the daughter of Phanuel (Luke 2:36-37), whom some suppose St. Paul took as the model and example for these Christian widows.

Adam Clarke's Commentary on 1 Timothy 5:5

Verse 5. And desolate] καιμεμονωμενη. Left entirely alone-having neither children nor relatives to take care of her. Trusteth in God] Finding she has no other helper, she continues in prayer and supplication, that she may derive that from God which, in the course of his providence, he has deprived her of among men.

Cambridge Bible on 1 Timothy 5:5

5. trusteth in God] The perfect of a continuing settled state, as in 1 Timothy 2:14 ‘is found in transgression;’ so here ‘is found with a full hope placed upon God,’ hath her hope set in God. The same perfect is in 1 Timothy 4:10, taking there however the dative after the preposition, ‘we have our hope resting on the living God.’continueth] The same compound, strong, word as in Acts 13:43, ‘to continue in the grace of God;’ its strength is seen in its use, Acts 11:23, ‘that they would cleave unto the Lord.’in supplications and prayers] ‘As the words stand, both having the article, prayer is subdivided into its two kinds; if the article were not repeated, prayer and intercession would be taken together as forming one whole,’ Winer, § 19, 5, n. See note on 1 Timothy 2:1 for the strict meaning of the two words and for their use in the plural. Compare Acts 2:42, ‘they continued steadfastly … in the prayers.’

Barnes' Notes on 1 Timothy 5:5

A widow indeed, and desolate - The word rendered “desolate” means “solitary, alone.” It does not necessarily imply the idea of discomfort which we attach to the word desolate.

Whedon's Commentary on 1 Timothy 5:5

5. Now—St. Paul now gives tests for the scrutiny of a widow indeed. She is, first, desolate; that is, left alone by the death of her husband and the non-existence of any progeny to support her.

Sermons on 1 Timothy 5:5

	Sermon	Description
	Studies in Jonah 01 a Worshipping Prophet by James R. Cochrane	In this sermon, the preacher focuses on the story of Jonah and highlights the concept of being alive yet spiritually dead. He explains that the Hebrews used the words "life" and "d
	Gleanings From a Widows Prayer 1tim5_5-6 by Phil Beach Jr.	Phil Beach Jr. emphasizes the lessons we can learn from the widow's prayer in 1 Timothy 5, highlighting her trust in God and her commitment to continuous supplication and prayer. H
	The Lord My Husband by Octavius Winslow	Octavius Winslow emphasizes the profound relationship between God and the believer, particularly in the context of widowhood, where God is portrayed as the 'Husband' to those who h
	Our Daily Homily - 1 Timothy by F.B. Meyer	F.B. Meyer emphasizes the profound grace of God as he reflects on Paul's declaration of being the chief of sinners, illustrating that if Paul could be saved, anyone can. He discuss
	Is It Wrong to Be Like Oprah? by Francis Chan	In the video, the speaker shares about their experience in Mexico where they went to serve and give to those in need. They describe how the church was alive and worshiped different
	Widows and Slaves Indeed by Art Katz	In this sermon, the preacher discusses the concept of freedom and chains from a biblical perspective. He contrasts the idea of throwing off chains with the invitation to embrace th
	Have but One Eucharist by Ignatius of Antioch	Ignatius of Antioch emphasizes the importance of unity in faith and practice within the Church, highlighting the oneness of God, Jesus Christ, and the Holy Spirit, as well as the s