1 Timothy 4:5

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1 Timothy 4:5 in Multiple Translations

Berean Standard Bible BSB

because it is sanctified by the word of God and prayer.

King James Version KJV

For it is sanctified by the word of God and prayer.

American Standard Version ASV

for it is sanctified through the word of God and prayer.

Bible in Basic English BBE

For it is made holy by the word of God and by prayer.

Free Bible Version FBV

since it is made sacred by the word of God and by prayer.

Geneva Bible 1599 GNV

For it is sanctified by the worde of God, and prayer.

Young's Literal Translation YLT

for it is sanctified through the word of God and intercession.

World English Bible WEB

For it is sanctified through the word of God and prayer.

Noah Webster Bible WBS

For it is sanctified by the word of God, and prayer.

Douay-Rheims 1899 DRV

For it is sanctified by the word of God and prayer.

Translation for Translators T4T

It is acceptable to God because God long ago said that all things that he made are good, and because we pray that God will bless it.

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Berean Amplified Bible — 1 Timothy 4:5

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1 Timothy 4:5 Interlinear (Deep Study)

BIB

GRK αγιαζεται γαρ δια λογου θεου και εντευξεως

αγιαζεται hagiazō G37 to sanctify Verb-PPI-3S

γαρ gar G1063 for Conj

δια dia G1223 through/because of Prep

λογου logos G3056 word Noun-GSM

θεου theos G2316 God Noun-GSM

και kai G2532 and Conj

εντευξεως enteuxis G1783 intercession Noun-GSF

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Greek Word Reference — 1 Timothy 4:5

αγιαζεται hagiazō G37 "to sanctify" Verb-PPI-3S

This word means to make something or someone holy, as seen in Matthew 23:17 and John 10:36. It involves setting apart or dedicating something for God, and is often translated as 'to sanctify' or 'to hallow'.

Definition: ἁγιάζω, Hellenistic form of ἁγίζω (ἅγιος), to make holy, consecrate, sanctify; [in LXX chiefly for קדשׁ pi., hi. ;] __1. to dedicate, separate, set apart for God; of things: Mat.23:17,19, 2Ti.2:21; of persons: Christ, Jhn.10:36, 17:19. __2. to purify, make conformable in character to such dedication: forensically, to free from guilt, 1Co.6:11, Eph.5:26, Heb.2:11, 10:10, 14, 29, 13:12; internally, by actual sanctification of life, Jhn.17:17, 19, Act.20:32, 26:18, Rom.15:16, 1Co.1:2, 7:14, 1Th.5:23, Rev.22:11; of a nonbeliever influenced by marriage with a Christian, 1Co.7:14. __3. In the intermediate sense of ceremonial or levitical purification: __(a) of things, 2Ti.2:21; __(b) of persons, Heb.9:13. __4. to treat as holy: Mat.6:9, Luk.11:2, 1Pe.3:16 (Cremer, 53, 602; MM, VGT, see word). † (AS)

Usage: Occurs in 26 NT verses. KJV: hallow, be holy, sanctify See also: 1 Corinthians 1:2; Hebrews 10:14; 1 Peter 3:15.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

λογου logos G3056 "word" Noun-GSM

In the Bible, this word refers to a message or idea expressed through words, like in Matthew 8:8 and Luke 7:7. It's not just a single word, but a whole thought or concept. Jesus used this word to teach about God's kingdom.

Definition: λόγος, -ου, ὁ (λέγω) [in LXX chiefly for דָּבָר, also for מִלָּה ,אֵמֶר, etc. ;] __I. Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum. __1. a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mat.8:8, Luk.7:7, 1Co.14:9, 19 Heb.12:19, al. __2. a saying, statement, declaration: Mat.19:22 (T om.), Mrk.5:36 7:29, Luk.1:29, Jhn.2:22 6:60, Act.7:29, al.; with genitive attrib., Act.13:15, Rom.9:9, Heb.7:28, al.; of the sayings, commands, promises, etc., of teachers, Mat.7:24 10:14, Mrk.8:38, Luk.9:4, Jhn.14:24, al.; λ. κενοί, Eph.5:6; ἀληθινοί, Rev.19:9; πιστοί, Rev.22:6; esp. of the precepts, decrees and promises of God, ὁ λ. τ. θεοῦ, the word of God: Mrk.7:13, Jhn.10:35, Rom.13:9, 1Co.14:36, Php.1:14, al.; absol., ὁ λ., Mat.13:21, 22 Mrk.16:[20], Luk.1:2, Act.6:4, Heb.4:12, al. __3. speech, discourse: Act.14:12, 2Co.10:10, Jas.3:2; opposite to ἐπιστολή, 2Th.2:15; disting, from σοφία, 1Co.2:1; ἀναστροφή, 1Ti.4:12; δύναμις, 1Co.4:19, 1Th.1:5; ἔργον, Rom.15:18; οὐδενὸς λ. τίμιον (not worthy of mention), Act.20:24; of the faculty of speech, Luk.24:19, 2Co.11:6; of the style of speech, Mat.5:37, 1Co.1:5; of instruction, Col.4:3, 1Pe.3:1; with genitive of person(s), Jhn.5:24 8:52, Act.2:41, al.; ὁ λ. ὁ ἐμός, Jhn.8:31; with genitive obj. (τ.) ἀληθείας, 2Co.6:7, Col.1:5, Jas.1:18; τ. καταλλαγῆς, 2Co.5:19; τ. σταυροῦ, 1Co.1:18; of mere talk, 1Co.4:19, 2o, Col.2:23, 1Jn.3:18; of the talk which one occasions, hence, repute: Col.2:23. __4. subject-matter, hence, teaching, doctrine: Act.18:15, 2Ti.2:17, al.; esp. of Christian doctrine: Mat.13:20-23, Mrk.4:14-20 8:32, Luk.1:2, Act.8:4, Gal.6:6, 1Th.1:6, al.; with genitive of person(s), τ. θεοῦ, Luk.5:1, Jhn.17:6, Act.4:29, 1Co.14:36, I Jhn.1:10, Rev.6:9, al.; τ. Κυρίου, Act.8:25, 1Th.1:8, al.; τ. Χριστοῦ, Col.3:16, Rev.3:8; with genitive appos., Act.15:7; with genitive attrib., Heb.5:13. __5. a story, tale, narrative: Mat.28:15, Jhn.21:23, Act.1:1 11:22; before περί, Luk.5:15. __6. That which is spoken of (Plat., al.; V. Kennedy, Sources, 124), matter, affair, thing: Mat.21:24, Mrk.1:45 11:29, Luk.20:3, Act.8:21; of a matter in dispute, as a case or suit at law, Act.19:38; pl. (1Ma.7:33, al.), Luk.1:4. __II. Of the inward thought itself, Lat. ratio. __1. reason, __(a) of the mental faculty (Hdt., Plat., al.): κατὰ λόγον, Act.18:14; __(b) a reason, cause: τίνι λόγῳ, Act.10:29; παρεκτὸς λόγου πορνείας, Mat.5:32 19:9, WH, mg., R, mg. __2. account, __(a) regard: Act.20:24, Rec.; __(b) reckoning: Php.4:15, 17; συναίρειν (which see) λ., Mat.18:23 25:19; in forensic sense, Rom.14:12, Heb.13:17, 1Pe.4:5; with genitive of thing(s), Luk.16:2; before περί, Mat.12:36, Act.19:40, 1Pe.3:15. __3. proportion, analogy: Php.2:16 (Field, Notes, 193 f.). __III. ὁ λ., the Divine Word or Logos: Jhn.1:1, 14; τ. ζωῆς, 1Jn.1:1; τ. θεοῦ, Rev.19:13 (see Westc, Swete, CGT, in ll.; reff. in Artt., Logos, DB, DCG). (AS)

Usage: Occurs in 317 NT verses. KJV: 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 See also: 1 Corinthians 1:5; Acts 13:49; 1 Peter 1:23.

θεου theos G2316 "God" Noun-GSM

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.

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.

εντευξεως enteuxis G1783 "intercession" Noun-GSF

This word means 'intercession' or 'petition', referring to a conversation with God in prayer, as seen in 1 Timothy 2:1 and 4:5. It is about talking to God on behalf of others. The Bible encourages believers to make intercession for all people.

Definition: ἐν-τευξις, -εως, ἡ (ἐντυγχάνω, which see), [in LXX: 2Ma.4:3 * ;] __1. a lighting upon, meeting with. __2. conversation. __3. a petition (in this sense common in π.; cf. Deiss., BS, 121 f., 146; MM, Exp., iii): 1Ti.4:5; p1., 1Ti.2:1.† SYN.: δέησις (which see) (AS)

Usage: Occurs in 2 NT verses. KJV: intercession, prayer See also: 1 Timothy 2:1; 1 Timothy 4:5.

Study Notes — 1 Timothy 4:5

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Context
Cross References
1 Timothy 4:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 4:5
Jamieson-Fausset-Brown on 1 Timothy 4:5
Matthew Poole's Commentary on 1 Timothy 4:5
Trapp's Commentary on 1 Timothy 4:5
Ellicott's Commentary on 1 Timothy 4:5
Adam Clarke's Commentary on 1 Timothy 4:5
Cambridge Bible on 1 Timothy 4:5
Barnes' Notes on 1 Timothy 4:5
Whedon's Commentary on 1 Timothy 4:5
Sermons on 1 Timothy 4:5

Context — A Warning against Apostasy

3They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth. 4For every creation of God is good, and nothing that is received with thanksgiving should be rejected,

5because it is sanctified by the word of God and prayer.

6By pointing out these things to the brothers, you will be a good servant of Christ Jesus, nourished by the words of faith and sound instruction that you have followed. 7But reject irreverent, silly myths. Instead, train yourself for godliness.

Cross References

	Reference	Text (BSB)
1	1 Timothy 4:3	They will prohibit marriage and require abstinence from certain foods that God has created to be received with thanksgiving by those who believe and know the truth.
2	1 Corinthians 7:14	For the unbelieving husband is sanctified through his believing wife, and the unbelieving wife is sanctified through her believing husband. Otherwise your children would be unclean, but now they are holy.
3	Luke 4:4	But Jesus answered, “It is written: ‘Man shall not live on bread alone.’ ”
4	Luke 11:41	But give as alms the things that are within you, and you will see that everything is clean for you.
5	Titus 1:15	To the pure, all things are pure; but to the defiled and unbelieving, nothing is pure. Indeed, both their minds and their consciences are defiled.
6	Genesis 1:31	And God looked upon all that He had made, and indeed, it was very good. And there was evening, and there was morning—the sixth day.
7	Genesis 1:25	God made the beasts of the earth according to their kinds, the livestock according to their kinds, and everything that crawls upon the earth according to its kind. And God saw that it was good.

1 Timothy 4:5 Summary

[This verse is saying that the things we eat and the way we live can be made holy when we receive them with thanksgiving and pray over them. It's not just about the food itself, but about how we receive it and the attitude we have towards it, as seen in Psalm 100:4-5 where we are told to enter God's gates with thanksgiving. When we pray over our food and give thanks, we are recognizing that it is a gift from God and asking for His blessing on it. This helps us to have a grateful heart and to see the things we have as coming from God, as stated in James 1:17.]

Frequently Asked Questions

What does it mean for something to be sanctified by the word of God and prayer?

To be sanctified means to be set apart for God's use, and in this context, it means that the things we eat and the way we live are made holy when we receive them with thanksgiving and pray over them, as seen in 1 Timothy 4:5 and also in Matthew 15:36 where Jesus gives thanks before feeding the multitude.

Does this verse mean that anything can be made holy if we just pray over it?

No, this verse is specifically talking about the things that God has created, like food, and how they can be received with thanksgiving and prayer, as stated in 1 Timothy 4:4, and not about making sinful things holy.

How does prayer play a role in sanctifying the things we eat?

Prayer is a way of acknowledging God's provision and expressing gratitude for the things He has given us, as seen in Deuteronomy 8:10, and when we pray over our food, we are recognizing that it is a gift from God and asking for His blessing on it.

Is this verse saying that we should only eat food that has been prayed over?

No, while prayer is an important part of receiving food with thanksgiving, this verse is not saying that we should only eat food that has been prayed over, but rather that we should receive all food with gratitude and recognize it as a gift from God, as stated in Acts 27:35 where Paul gives thanks before eating.

Reflection Questions

What are some ways that I can cultivate a spirit of thanksgiving in my daily life, especially when it comes to the things I eat?
How can I make sure that I am receiving the things God has given me with gratitude and not taking them for granted?
What role does prayer play in my daily life, and how can I use it to sanctify the things I eat and the way I live?
How can I balance the idea of receiving food with thanksgiving with the knowledge that not all food is created equal and some may be better for me than others?

Gill's Exposition on 1 Timothy 4:5

For it is sanctified,.... Or set apart for use, and may be lawfully used at all times: by the word of God; which declares that there is nothing in itself common, or unclean, or unfit for use, and

Jamieson-Fausset-Brown on 1 Timothy 4:5

For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: [ Hoti (G3754) ... gar (G1063)] 'Because' (a reason resting on the objective fact which Scripture

Matthew Poole's Commentary on 1 Timothy 4:5

For it is sanctified: sanctified in this place signifies made pure, or lawful to be used. By the word of God; by the gospel, which declares it so, ; or by God’ s ordination, which hath so determined it. And prayer; and prayer to God for a blessing upon it.

Trapp's Commentary on 1 Timothy 4:5

5 For it is sanctified by the word of God and prayer. Ver. 5. By the word] Of permission, Acts 10:15, and of promise, a new right purchased by Christ, &c. And prayer] For his leave and blessing, that "staff of bread," &c. This is to eat to the Lord Romans 14:6; to imitate Christ, Matthew 26:26-30; Paul, Acts 27:35; Samuel, 1 Samuel 9:13.

Ellicott's Commentary on 1 Timothy 4:5

(5) For it is sanctified by the word of God and prayer.—Not only are all created things to be considered pure, and not lightly to be put aside; but in the sight of God “every creature” is holy when received as His gift with thanksgiving and with prayer—such thanksgiving-prayer containing thoughts in exact accordance with the Spirit of God revealed in Scripture. Thus all food is sanctified, not only, or even chiefly, by the common formula of a Christian grace before meat. This too often degenerates into a mere form of words—into lip-service of the most heartless form—and is too often looked upon as a kind of religious charm. The sanctification referred to by St. Paul belongs to no one prayer or grace, but to the constant habit of referring everything to God as the giver of all—to the perpetual “office” of a devout heart which, taking everything as a gift from God, the lover and the friend of man, thanks God from the heart continually. One, if not the oldest, form of a Christian grace before meat is the one found in the Apostolic Constitutions. It is very simple and beautiful, and perhaps not too long for daily use. It runs as follows: “Blessed be Thou, O Lord, who nourisheth men from very youth up, who givest meat to all flesh; fill our hearts with joy and gladness, so that we, always enjoying a sufficiency, may abound unto every good work in Christ Jesus our Lord, through whom be ascribed to Thee glory, honour, and power unto the ages. Amen.”

Adam Clarke's Commentary on 1 Timothy 4:5

Verse 5. For it is sanctified by the word of God] διαλογουθεου. By the command of God; probably referring to Genesis 1:29: And God said, I have given you every herb-and every tree-to you it shall be for meat; and Genesis 9:3: Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things; i.e. I have given you every animal that is proper for food, as I have given you every herb and fruit proper for nourishment. Therefore, all this was sanctified, set apart, and appropriated to this use by this command. And when man is about to use it, he is to sanctify or set it apart to that use by prayer to God, 1. That it may "answer the end to us for which it was designed; 2. That we may use it with gratitude and moderation; 3. That all the strength derived from it may be devoted to God, in filling up the duties of those situations in which his providence has placed us. Those who thank not God for their food, and pray not for his blessing in the use of it, are unworthy even of a morsel of bread, and of the breath they breathe. Bishop Newton's opinion of this prophecy I have reserved to the end of this chapter.

Cambridge Bible on 1 Timothy 4:5

5. for it is sanctified by the word of God and prayer] Rather, through. The ‘word of God’ is most commonly in N.T. ‘the gospel’ generally, Acts 4:31, 1 Corinthians 14:36, Colossians 1:25, 1 Thessalonians 2:2; 1 Thessalonians 2:8-9; 1 Thessalonians 2:13, Revelation 20:4; sometimes more pointedly ‘the word which God speaks through His messengers or immediately in the heart of each man, Hebrews 4:12, 1 Peter 1:23, Titus 1:3; sometimes still more specifically, the very Son of God Himself, the Word incarnate, John 1:1, 1 John 1:1, Revelation 19:13. But it is also the record of God’s will and truth as declared by the Old Testament lawgivers and prophets, Mark 7:13, Romans 9:6. And so with Huther, Ellicott, Conybeare, Lightfoot and Alford, we understand it here of O.T. declarations of God’s creating and sustaining goodness incorporated in the ‘invocation.’ We take it to imply that the thanksgiving was commonly made in some Scriptural words, such as those quoted from a primitive grace before meat (Apostolical Constitutions, vii. 49), which begins ‘Blessed art thou, O Lord, Who nurturest me from my youth up, Who givest food to all flesh.’ Compare the Latin Version of Psa 145:15 :Oculi omnium in Te sperant, Domine,Et Tu das escam illis in tempore.The word for ‘prayer’ here is the same as that rendered ‘intercessions’ in 1 Timothy 2:1, where the meaning is discussed. Here perhaps it is chosen as more directly expressing the recognition of God’s particular providence; each recipient of ‘daily bread,’ after reciting the very words of God speaking to him and giving him every good gift, is to speak in his turn face to face with God and pray with thankful heart for blessings to others, ‘Our Father, give us our daily bread.’ The whole life of a Christian (and therefore everything of which he partakes) is sanctified through the word of God and prayer.The bearing of this passage on the social and religious question of total abstinence from alcoholic drink is seen in the following note of Fairbairn; all the better because he is evidently not thinking specially of that particular form of abstinence:‘Scripture indeed does not deny that a person may occasionally abstain from certain meats or from marriage, with advantage to his own spiritual life or the good of the kingdom of God (Matthew 6:16-17; Matthew 17:21; Matthew 19:12; 1 Corinthians 7:32-37). But in such cases the alternative is not put as between a relatively pure and perfect state by the one course, and an impure or defective one by the other; but the one is presented merely as affording opportunities or helps for prosecuting more freely and unreservedly the work of faith than can well be done in the other.

Barnes' Notes on 1 Timothy 4:5

For it is sanctified by the word of God - By the authority or permission of God.

Whedon's Commentary on 1 Timothy 4:5

5. Sanctified—Though it be a piece of flesh, it is not a lump of sin; it is consecrated to be aliment for the holy life of a holy man. And no man is the holier for looking pure and solemn and refusing it as a defilement.

Sermons on 1 Timothy 4:5

	Sermon	Description
	Choosing Rather to Suffer by Leonard Ravenhill	In this sermon, the speaker emphasizes the importance of dedication and sacrifice in our pursuit of righteousness. He uses examples of athletes who train for hours every day to ach
	A Biblical Pastor Part 1 (Tharptown Baptist Church) by Paul Washer	In this sermon, the preacher discusses the presence of deception in the media and attributes it to a supernatural malignant power. He emphasizes the need for believers to be taught
	The Reformed Pastor - Application by Richard Baxter	Richard Baxter preaches about the importance of humility, diligence in the work of the Lord, selflessness, and unity within the Church. He emphasizes the need for ministers to humb
	Dangers in the Way #4 "Dangers of Bondage and Liberty" by A.W. Tozer	A.W. Tozer addresses the dangers of both bondage and liberty in the Christian life, emphasizing that believers must avoid returning to the yoke of bondage from which they were free
	Teachings of Demons by Bakht Singh	Bakht Singh preaches about the signs of the end times, emphasizing the importance of recognizing the spiritual deception that will lead some to abandon the true faith of the apostl
	The Papal and Hierarchial System - Part 8 by Joseph John Gurney	Joseph John Gurney preaches about the contrast between the true Christian doctrine of justification and sanctification and the erroneous practices of the papal and hierarchical sys
	Child Dedication by Zac Poonen	This sermon emphasizes the importance of raising children as gifts from God, drawing parallels to the story of Moses being entrusted to his mother and the significance of nurturing