1 Timothy 4:15

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1 Timothy 4:15 in Multiple Translations

Berean Standard Bible BSB

Be diligent in these matters and absorbed in them, so that your progress will be evident to all.

King James Version KJV

Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.

American Standard Version ASV

Be diligent in these things; give thyself wholly to them; that thy progress may be manifest unto all.

Bible in Basic English BBE

Have a care for these things; give yourself to them with all your heart, so that all may see how you go forward.

Free Bible Version FBV

Think carefully about these things, and dedicate yourself completely to them so that everyone can see the progress you're making.

Geneva Bible 1599 GNV

These things exercise, and giue thy selfe vnto them, that it may be seene howe thou profitest among all men.

Young's Literal Translation YLT

of these things be careful; in these things be, that thy advancement may be manifest in all things;

World English Bible WEB

Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all.

Noah Webster Bible WBS

Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all.

Douay-Rheims 1899 DRV

Meditate upon these things, be wholly in these things: that thy profiting may be manifest to all.

Translation for Translators T4T

Do these things that I have told you to do! ◄Concentrate on them/Do them sincerely and wholeheartedly► in order that everyone may see that you are improving in how you do them.

Plain English Version PEV

Think hard about these things that I am telling you, and always do them, so that everybody will see that you are getting better all the time.

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Berean Amplified Bible — 1 Timothy 4:15

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Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Timothy 4:15 Interlinear (Deep Study)

BIB

GRK ταυτα μελετα εν τουτοις ισθι ινα σου η προκοπη φανερα η εν πασιν

ταυτα ohutos G3778 this/he/she/it Dem-APN

μελετα meletaō G3191 to meditate/plot Verb-PAM-2S

εν en G1722 in/on/among Prep

τουτοις ohutos G3778 this/he/she/it Dem-DPN

ισθι eimi G1510 to be Verb-PAM-2S

ινα hina G2443 in order that/to Conj

σου su G4771 you Pron-2GS

η ho G3588 the/this/who Art-NSF

προκοπη prokopē G4297 progress Noun-NSF

φανερα phaneros G5318 clear Adj-NSF

η eimi G1510 to be Verb-PAS-3S

εν en G1722 in/on/among Prep

πασιν pas G3956 all Adj-DPM

Greek Word Study

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Greek Word Reference — 1 Timothy 4:15

ταυτα ohutos G3778 "this/he/she/it" Dem-APN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

μελετα meletaō G3191 "to meditate/plot" Verb-PAM-2S

To meditate or plot means to think deeply about something, like when the disciples thought about the words of God in Acts 4:25. It involves caring for or attending to something in your mind. This concept is also found in 1 Timothy 4:15.

Definition: μελετάω, -ῶ (μελέτη, care), [in LXX chiefly for הָגָה m ;] __1. with genitive, to care for (Hes.). __2. C. accusative to attend to, practise: 1Ti.4:15 (RV, be diligent in; cf. Souter in Exp., VIII, vi, 429, but see infr.). __3. to study, ponder: Act.4:25 (LXX) 1Ti.4:15 (AV, meditate on; cf. CGT, in l, but see supr.; cf. προ-μελετάω).† (AS)

Usage: Occurs in 3 NT verses. KJV: imagine, (pre-)meditate See also: 1 Timothy 4:15; Acts 4:25; Mark 13:11.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: 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) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τουτοις ohutos G3778 "this/he/she/it" Dem-DPN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

ισθι eimi G1510 "to be" Verb-PAM-2S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

σου su G4771 "you" Pron-2GS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

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.

προκοπη prokopē G4297 "progress" Noun-NSF

Progress or advancement, as seen in Philippians 1:12 and 1 Timothy 4:15 where progress is made. This word means to move forward or advance in something. It's about growth or improvement.

Definition: προ-κοπή, -ῆς, ἡ (προκόπτω), [in LXX: Sir.51:17, 2Ma.8:8 * ;] progress (prop., on a journey, then generally): Php.1:12, 25, 1Ti.4:15 (condemned by Atticists, see Rutherford, NPhr., 158).† (AS)

Usage: Occurs in 3 NT verses. KJV: furtherance, profit See also: 1 Timothy 4:15; Philippians 1:12; Philippians 1:25.

φανερα phaneros G5318 "clear" Adj-NSF

This word means clear or visible, and can be used to describe something that is apparent or obvious, like in Galatians 5:19 and 1 John 3:10. It can also mean to be publicly known or visible, as in Acts 4:16 and 1 Timothy 4:15.

Definition: φανερός, -ά, -όν (φαίνομαι) [in LXX: Deu.29:29 (28) (גָּלָה ni.), Pro.14:4, Sir.6:22, al. ;] open to sight, visible, manifest: Gal.5:19; before ἐν, Rom.1:19, 1Jn.3:10; with dative of person(s), Act.4:16 7:13, 1Ti.4:15; φ. γίνεσθαι (in LXX for בָּחַן ni., Gen.42:16), Mrk.6:14, Luk.8:17, 1Co.3:13 14:25; id. before ἐν, 1Co.11:19, Php.1:13; φ. ποιεῖν, Mat.12:16, Mrk.3:12; εἰς φ. ἐλθεῖν (cf. Bl., § 47, 2), Mrk.4:22, Luk.8:17; ἐν τῷ φ. (opposite to ἐν τ. κρυπτῷ), Rom.2:28.† SYN.: see: δῆλος (AS)

Usage: Occurs in 18 NT verses. KJV: abroad, + appear, known, manifest, open (+ -ly), outward (+ -ly) See also: 1 Corinthians 3:13; Mark 3:12; Romans 1:19.

η eimi G1510 "to be" Verb-PAS-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

εν en G1722 "in/on/among" Prep

πασιν pas G3956 "all" Adj-DPM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

Study Notes — 1 Timothy 4:15

Show Verse Quote Highlights

Context
Cross References
1 Timothy 4:15 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 4:15
Jamieson-Fausset-Brown on 1 Timothy 4:15
Matthew Poole's Commentary on 1 Timothy 4:15
Trapp's Commentary on 1 Timothy 4:15
Ellicott's Commentary on 1 Timothy 4:15
Adam Clarke's Commentary on 1 Timothy 4:15
Cambridge Bible on 1 Timothy 4:15
Barnes' Notes on 1 Timothy 4:15
Whedon's Commentary on 1 Timothy 4:15
Sermons on 1 Timothy 4:15

Context — A Good Servant of Jesus Christ

13Until I come, devote yourself to the public reading of Scripture, to exhortation, and to teaching. 14Do not neglect the gift that is in you, which was given you through the prophecy spoken over you at the laying on of the hands of the elders.

15Be diligent in these matters and absorbed in them, so that your progress will be evident to all.

16Pay close attention to your life and to your teaching. Persevere in these things, for by so doing you will save both yourself and those who hear you.

Cross References

	Reference	Text (BSB)
1	Matthew 5:16	In the same way, let your light shine before men, that they may see your good deeds and glorify your Father in heaven.
2	Philippians 2:15–16	so that you may be blameless and pure, children of God without fault in a crooked and perverse generation, in which you shine as lights in the world as you hold forth the word of life, in order that I may boast on the day of Christ that I did not run or labor in vain.
3	Psalms 143:5	I remember the days of old; I meditate on all Your works; I consider the work of Your hands.
4	Psalms 104:34	May my meditation be pleasing to Him, for I rejoice in the LORD.
5	Acts 6:4	and will devote ourselves to prayer and to the ministry of the word.”
6	Psalms 119:148	My eyes anticipate the watches of night, that I may meditate on Your word.
7	Titus 2:14	He gave Himself for us to redeem us from all lawlessness and to purify for Himself a people for His own possession, zealous for good deeds.
8	Joshua 1:8	This Book of the Law must not depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. For then you will prosper and succeed in all you do.
9	Psalms 119:48	I lift up my hands to Your commandments, which I love, and I meditate on Your statutes.
10	Psalms 119:15	I will meditate on Your precepts and regard Your ways.

1 Timothy 4:15 Summary

This verse, 1 Timothy 4:15, is encouraging us to be fully devoted to the things of God, like reading the Bible, teaching, and encouraging others, so that everyone can see our progress and growth in our faith. To be diligent and absorbed in these things means to give them our full attention and effort, just like the apostle Paul's instruction in Colossians 3:23 to do everything with all your heart, as working for the Lord. When we do this, we will not only grow in our own faith, but we will also be able to help others grow in theirs, just like the instruction in Matthew 28:18-20 to make disciples of all nations. By trusting in God's power and promises, we can be confident that our progress will be evident to all, and that we will be able to fulfill our calling to serve Him and others.

Frequently Asked Questions

What does it mean to be diligent and absorbed in the matters mentioned in 1 Timothy 4:15?

To be diligent and absorbed means to be fully engaged and devoted to the public reading of Scripture, exhortation, and teaching, as mentioned in 1 Timothy 4:13, so that your progress will be evident to all, just like the apostle Paul's instruction in 2 Timothy 2:15 to be diligent in presenting yourself approved to God.

How can I ensure my progress is evident to all as mentioned in 1 Timothy 4:15?

Your progress will be evident to all when you are faithful in your service to the Lord, just like the apostle Paul's encouragement in Philippians 2:12 to work out your salvation with fear and trembling, and when you trust in God's power and promises, as seen in 2 Corinthians 3:5, that it is God who works in you to will and to act according to His good purpose.

What is the relationship between being diligent and absorbed in these matters and saving oneself and others, as mentioned in 1 Timothy 4:16?

Being diligent and absorbed in the matters of public reading of Scripture, exhortation, and teaching is crucial for saving both yourself and those who hear you, as stated in 1 Timothy 4:16, because it allows you to persevere in the things of God, just like Jesus' instruction in Matthew 24:13 to endure to the end to be saved.

How does 1 Timothy 4:15 relate to the concept of spiritual gifts, as mentioned in 1 Timothy 4:14?

The concept of being diligent and absorbed in the matters mentioned in 1 Timothy 4:15 is closely related to the idea of spiritual gifts, as the gift given to Timothy through prophecy and the laying on of hands of the elders is to be nurtured and developed through diligence and absorption, just like the instruction in 1 Corinthians 12:7 that each one is given the manifestation of the Spirit for the common good.

Reflection Questions

What are some areas in my life where I need to be more diligent and absorbed in the things of God, and how can I prioritize those areas?
How can I balance being diligent and absorbed in the matters of public reading of Scripture, exhortation, and teaching with other responsibilities and obligations in my life?
What are some ways I can measure my progress in these areas, and how can I trust in God's power and promises to work in me to will and to act according to His good purpose?
In what ways can being diligent and absorbed in these matters impact my relationships with others, and how can I use these opportunities to share the love of Christ with those around me?

Gill's Exposition on 1 Timothy 4:15

Meditate on these things,.... Not only on those instructions, advices, and exhortations, which the apostle had given him, throughout this chapter, which might be very useful to him, often to think

Jamieson-Fausset-Brown on 1 Timothy 4:15

Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Meditate , [ meleta (G3191)] - 'meditate upon' (Psalms 1:2; Psalms 119:15 : cf. "Isaac," Genesis 24:63).

Matthew Poole's Commentary on 1 Timothy 4:15

Meditate upon these things; Meleta, let these things be the business of thy thoughts, and take care of them. Give thyself wholly to them; be in them, (so it is in the Greek), let them be thy whole work, not thy work by the by, but thy chief and principal business. That thy profiting may appear to all; that so, as all men’ s gifts improve by study and exercise, thine also may so improve, that all men may take notice of the improvement of them.

Trapp's Commentary on 1 Timothy 4:15

15 Meditate upon these things; give thyself wholly to them; that thy profiting may appear to all. Ver. 15. Meditate upon these things] And so digest them, turn them in succum et sanguinem. Let your heart study a good matter, that your pen may be as the tongue of a ready writer, Psalms 45:1, and not present crude and rude stuff. When it was objected to Demosthenes that he was no sudden speaker, but came ever to the court after premeditation, he answered, Se si fieri posset, dicturum non tantum scripta sed etiam sculpta; that he would not only write but engrave, if he could, what he was about to utter in public. The same Demosthenes also would have such a one branded for a pernicious man to the commonwealth, who dared propose anything publicly which he had not beforehand seriously pondered. What impudence then is it in a preacher so to do. It was a wise speech of Aristides, who being required by the emperor to speak something propounded ex tempore, answered, Propound today, and I will answer tomorrow; for we are not of those that spit or vomit things, but of those that elaborate them, ουγαρεσμεντωνεμουντων, αλλατωνακριβουντων. Melancthon answered Eccius in like manner, who hit him in the teeth with his slowness in answering arguments. So did Augustine deal by Vincentius Victor, a rash young man, who boldly censured him for his unresolvedness concerning the original of a reasonable soul, and vaunted that he could do it without demurs or delays. That thy profiting may appear to all] i.e. That it may appear thy gifts increase daily, by thy good husbandry. Give thyself wholly to them] Gr. εντουτοιςισθι, Be thou in them: totus in hoc sis. It was Mr Perkins’ motto, Verbi minister es, hoc age, Thou art a minister of the word, make it thy whole business.

Ellicott's Commentary on 1 Timothy 4:15

(15) Meditate upon these things.—Better rendered, be diligent in these things. With these words St. Paul closes this division of his solemn directions to his chosen disciple and representative at Ephesus. He must dwell on these things and must be diligent in their practice: he must show himself active and industrious as a public teacher, and must also order his life so as to be an example to his fellow-believers. Give thyself wholly to them; that thy profiting may appear to all.—More accurately rendered, thy advance (or thy progress) may be manifest to all. To these points—his public teaching and his public example—he must give ceaseless attention, that the Christian brotherhood of the Church over which he presided should be enabled constantly to see what progress their chief pastor was making in Christian experience and life. The word we have translated “advance” or “progress” reminds Christian ministers and teachers of St. Paul’s grave words to Timothy—and, through Timothy, to all occupying any position of authority in the congregations—that there must be no standing still, no resting content with knowledge already acquired, no being satisfied with the present spiritual life; there must be a restless striving after the acquirement of new stores of knowledge, ever deeper and more accurate; there must be a ceaseless endeavour to attain to a higher eminence in the spiritual life; and, if the minister or teacher would be successful, the result of these efforts must be manifest to the brethren with whom his lot was cast.

Adam Clarke's Commentary on 1 Timothy 4:15

Verse 15. Meditate upon these things] ταυταμελετα. Revolve them frequently in thy mind; consider deeply their nature and importance; get them deeply fastened in thy heart, and let all thy conduct flow from this inward feeling and conviction. Let the nature, reasons, and motives of thy ministry, be ever in the view of thy heart and conscience. Give thyself wholly to them] εντουτοιςισθι. Be thou in these things. Horace has a similar expression: Omnis in hoc sum. "I am absorbed in this." Occupy thyself wholly with them; make them not only thy chief but thy sole concern. Thou art called to save thy own soul, and the souls of them that hear thee; and God has given thee the Divine gifts for this and no other purpose. To this let all thy reading and study be directed; this is thy great business, and thou must perform it as the servant and steward of the Lord. Bengel has a good saying on this verse, which I will quote: In his qui est, minus erit in sodalitatibus mundanis, in studiis alienis, in colligendis libris, conchis, nummis, quibus multi pastores notabilem aetatis partem insistentes conterunt; "He who is wholly in these things will be little in worldly company, in foreign studies, in collecting books, shells, and coins, in which many ministers consume a principal part of their life." Such persons are worthy of the deepest reprehension, unless all these studies, collections, c., be formed with the express view, of illustrating the sacred records and to such awful drudgery few Christian ministers are called. Many, when they have made such collections, seem to know nothing of their use; they only see them and show them, but can never bring them to their assistance in the work of the ministry. These should be prayed for and pitied. That thy profiting may appear to all.] By being made a universal blessing; convincing and converting sinners; and building up the Church of God on its most holy faith.

Cambridge Bible on 1 Timothy 4:15

15. Meditate upon these things] Rather, to give in our idiom the emphasis of the pronoun in the two clauses, This life, this work, this gift, be diligent in practising, be wholly given up to them. Both phrases are classical and are illustrated by the well-known line of Horace Sat. i. 9, 2, ‘nescio quid meditans nugarum et totus in illis;’ where meditans refers to the poet’s practisings and literary efforts not to mere ‘pensive meditation.’ So in the compound word Luke 21:14 ‘not to meditate beforehand what to answer.’thy profiting] Better, with R.V., thy progress, giving to this word its full original force as in ‘The Pilgrim’s Progress.’ The Greek word is a late-formed noun belonging to a classical verb, signifying to advance, as an army would do cutting down trees in the way. Cf. Philippians 1:12; Philippians 1:25 and Lightfoot. So Luke 2:52, ‘Jesus increased.’

Barnes' Notes on 1 Timothy 4:15

Meditate upon these things - Upon the train of events by which you have been led into the ministry, and upon the responsibilites and duties of the office.

Whedon's Commentary on 1 Timothy 4:15

15. Wholly to them—All other business was to be laid aside, and the whole man to be surrendered to, and kept within, the sacred work, of public reading, exhorting, teaching, and governing the Church.

Sermons on 1 Timothy 4:15

	Sermon	Description
	Religiosity or Spirituality - God-Centred Not Man-Centred by Zac Poonen	In this sermon, the speaker emphasizes the importance of being absorbed in the things of God and not being distracted by the devil or the world. He uses the example of sports enthu
	Christ as Lord and King of Your Life by Arno Stegen	In this sermon, the speaker emphasizes the importance of being fully committed to serving the Lord. He refers to the letter written by Paul to Timothy, where Paul instructs Timothy
	An Example for Believers by Erlo Stegen	In this sermon, the preacher focuses on the importance of being an example to others, especially to believers. He emphasizes the need for believers to live a life that reflects the
	Becoming Strong in Spirit by Alan Martin	In this sermon, the speaker reflects on the idea of compelling others to come to the word of God. He acknowledges that he may have misunderstood how this should be done, but believ
	Judgment in the House of God by Erlo Stegen	In this sermon, the speaker shares a story about four individuals who gather together to discuss their problems. The first three individuals openly share their troubles, but the fo
	Bristol Conference 1975-05 1 Timothy - Chapter 4: by Stan Ford	In this sermon, the speaker begins by highlighting the two main divisions of the chapter being discussed. The first division focuses on the warning of departure from verses 1 to 7,
	Discipline Pt. 1 - George Verwer by From the Pulpit & Classic Sermons	In this sermon, George Verwer discusses the concept of self-discipline and how it goes against our human nature. He emphasizes the need for discipline in our speech, highlighting t