1 Timothy 5:23

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1 Timothy 5:23 in Multiple Translations

Berean Standard Bible BSB

Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments.

King James Version KJV

Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.

American Standard Version ASV

Be no longer a drinker of water, but use a little wine for thy stomach’s sake and thine often infirmities.

Bible in Basic English BBE

Do not take only water as your drink, but take a little wine for the good of your stomach, and because you are frequently ill.

Free Bible Version FBV

Don't just drink water, but use a little bit of wine because of your bad stomach—you're sick so often!

Geneva Bible 1599 GNV

Drinke no longer water, but vse a litle wine for thy stomakes sake, and thine often infirmities.

Young's Literal Translation YLT

no longer be drinking water, but a little wine be using, because of thy stomach and of thine often infirmities;

World English Bible WEB

Be no longer a drinker of water only, but use a little wine for your stomach’s sake and your frequent infirmities.

Noah Webster Bible WBS

Drink no longer water, but use a little wine for thy stomach's sake, and thy frequent infirmities.

Douay-Rheims 1899 DRV

Do not still drink water, but use a little wine for thy stomach’s sake, and thy frequent infirmities.

Translation for Translators T4T

And Timothy, no longer drink only water, but instead, drink a little wine also, because that may help to cure your stomach’s frequent illnesses.

Plain English Version PEV

By the way, I know that you are often sick in the belly, so you have to mix a little bit of wine into the water you drink. Don’t just drink water on its own.

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Berean Amplified Bible — 1 Timothy 5:23

BAB

Word Study

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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 5:23 Interlinear (Deep Study)

BIB

GRK μηκετι υδροποτει αλλ οινω ολιγω χρω δια τον στομαχον σου και τας πυκνας σου ασθενειας

μηκετι mēketi G3371 never again Adv-N

υδροποτει hudropoteō G5202 to drink water Verb-PAM-2S

αλλ alla G235 but Conj

οινω oinos G3631 wine Noun-DSM

ολιγω oligos G3641 little/few Adj-DSM

χρω chraō G5530 to use Verb-PNM-2S

δια dia G1223 through/because of Prep

τον ho G3588 the/this/who Art-ASM

στομαχον stomachos G4751 stomach Noun-ASM

σου su G4771 you Pron-2GS

και kai G2532 and Conj

τας ho G3588 the/this/who Art-APF

πυκνας puknos G4437 often Adj-APF

σου su G4771 you Pron-2GS

ασθενειας astheneia G769 weakness: weak Noun-APF

Greek Word Study

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Greek Word Reference — 1 Timothy 5:23

μηκετι mēketi G3371 "never again" Adv-N

Means never again, used by Jesus in Mark 9:25 and by Paul in Romans 14:13. It emphasizes something will not happen again. It is often translated as no longer or never again.

Definition: μηκέτι (μή, ἔτι) adv., no more, no longer: with 2 aor. subjc., Mrk.9:25; οὐ μ., Mat.21:19; with praes. subjc., Rom.14:13; with praes. imperat., Luk.8:49, Jhn.5:14 8:11 Eph.4:28, 1Ti.5:23; with optative, Mrk.11:14; ἵνα μ., 2Co.5:15, Eph.4:14; with inf., Mrk.1:45 2:2, Act.4:17 25:24, Rom.6:6, Eph.4:17, 1Pe.4:2; with ptcp., Act.13:34, Rom.15:23, 1Th.3:1 3:5.† (AS)

Usage: Occurs in 21 NT verses. KJV: any longer, (not) henceforth, hereafter, no henceforward (longer, more, soon), not any more See also: 1 Peter 4:2; Ephesians 4:28; Romans 6:6.

υδροποτει hudropoteō G5202 "to drink water" Verb-PAM-2S

To drink water means to abstain from wine, as seen in 1 Timothy 5:23. It is the opposite of drinking wine. This term is used to describe someone who chooses water over other beverages.

Definition: ὑδροποτίω, -ῶ (ὕδωρ, πίνω), [in LXX: Dan LXX 1:12 שָׁתָה מַיִם) * ;] to drink water, opposite to οἴνῳ χρῆσθαι: 1Ti.5:23 (Hdt., i, 71; Plat., Rep., 561 with, al.).† (AS)

Usage: Occurs in 1 NT verses. KJV: drink water See also: 1 Timothy 5:23.

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

οινω oinos G3631 "wine" Noun-DSM

This word simply means wine, like the wine Jesus made at the wedding in John 2:3. It's also used to describe a spiritual wine, like in Revelation 14:8 and 17:2.

Definition: οἶνος, -ου, ὁ [in LXX chiefly for יַיִן also for תִּירוֹשׁ, etc. ;] wine; Mat.9:17, Luk.1:15, Jhn.2:3, al.; οἴνῳ προσέχειν, 1Ti.3:8; δουλοῦσθαι, Tit.2:3. Metaphorical, Rev.14:8, 10 16:19 17:2 18:3 19:15. By meton. for ἄμπελος, Rev.6:6 (AS)

Usage: Occurs in 25 NT verses. KJV: wine See also: 1 Timothy 3:8; Mark 2:22; Revelation 6:6.

ολιγω oligos G3641 "little/few" Adj-DSM

This word means something or someone is small or few in number. In the Bible, it appears in Matthew 9:37 and Luke 10:2, describing a small harvest of workers. It can also mean a short time or brief period.

Definition: ὀλίγος, -η, -ον (on οὐχ ὁλ., see infr.), [in LXX chiefly for מָעַט ;] of number, quantity, size, few, little, small, slight: Mat.9:37 15:34, Mrk.6:5 8:7, Luk.10:2 12:48 (sc. πληγάς, opposite to πολλάς), 1Ti.5:23, Heb.12:10, Rev.3:4 12:12; οὐκ ὀ. (in the best uncials written οὐκ ὁ.; see WH, App., 143; M, Pr., 44; Thackeray, Gr., 126 f.), Act.12:18 14:28 15:2 (with genitive part.) Act.17:4, 12 19:23-24 27:20; pl., absol., Mat.7:14 20:16 (WH, txt., RV, om.) Mat.22:14, Luk.13:23, 1Pe.3:20. Neut. sing (τὸ) ὀ.: Luk.7:47, 2Co.8:15; πρὸς ὀλίγον, 1Ti.4:8, Jas.4:14; ἐν ὀ., Act.26:28-29 (with little effort; see Page, in l); id., in brief, Eph.3:3; adverbially, ὀλίγον, of time, Mrk.6:31, 1Pe.1:6 5:10, Rev.17:10; of space, Mrk.1:19, Luk.5:3; pl., ὀλίγα, Luk.10:42, Rev.2:14; ἐπ᾽ ὀλίγα, Mat.25:21, 23; δι᾽ ὀλίγων, in few words, briefly, 1Pe.5:12 (cf. Plat., Legg., vi, 778 e).† **ὀλίγως, adv. (ὀλίγος), [in Aq.: Isa.10:7 * ;] a little, almost, all but: 2Pe.2:18.† (AS)

Usage: Occurs in 42 NT verses. KJV: + almost, brief(-ly), few, (a) little, + long, a season, short, small, a while See also: 1 Peter 1:6; Luke 5:3; 1 Peter 3:20.

χρω chraō G5530 "to use" Verb-PNM-2S

This word means to use or employ something, as in Acts 27:17, where it describes using a ship's lifeboat, or to act towards someone in a certain way, as in 1 Corinthians 9:12.

Definition: χράομαι, χρῶμαι (χρή), [in LXX for עָשָׂה, etc. ;] to use, make use of: with dative (cf. M, Pr., 64, 158), Act.27:17, 1Co.9:12 9:15, 1Ti.1:8 5:23; μᾶλλον χρῆσαι (i.e. the opportunity; see M, Pr., 247), 1Co.7:21; as sometimes in late writers (cf. M, Pr., 64; Lft., Notes, 233), with accusative, 1Co.7:31; of feelings, etc., to exercise, shew: 2Co.1:17 3:12; with adv., ἀποτόμως, to deal sharply, 2Co.13:10; with dative of person(s) (cl.), to treat, deal with, Act.27:3.† (AS)

Usage: Occurs in 11 NT verses. KJV: entreat, use See also: 1 Corinthians 7:21; 1 Timothy 5:23; Acts 27:17.

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.

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'.

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.

στομαχον stomachos G4751 "stomach" Noun-ASM

The stomach is the internal organ that digests food, mentioned in 1 Timothy 5:23. It is also known as the gullet or throat in some ancient Greek writings.

Definition: στόμαχος, -ου, ὁ (στόμα), prop., a mouth, an opening; __(a) in early Gk. writers, the throat; __(b) of the opening of the stomach (Arist.); __(with) in later writers (Plut., al.), the stomach: 1Ti.5:23.† (AS)

Usage: Occurs in 1 NT verses. KJV: stomach See also: 1 Timothy 5:23.

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.

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.

τας ho G3588 "the/this/who" Art-APF

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.

πυκνας puknos G4437 "often" Adj-APF

Often means something happens frequently, as in 1 Timothy 5:23 and Mark 7:3, where it describes doing something much or many times. It can also be used to compare frequencies, like in Acts 24:26.

Definition: πυκιός, -ή, -όν [in LXX: Eze.31:3 A (חֹרֶשׁ), 3Ma.1:28 3Mac 4:10, 4Ma.12:12 * ;] __1. close, compact, solid. __2. frequent: 1Ti.5:23. Neut. pl., πυκνά, as adv., much, often: Mrk.7:3 Τ (see: πυγμή), Luk.5:33. Comparat., πυκνότερον, very often or so much the oftener (seeBl., § 44, 3,): Act.24:26.† (AS)

Usage: Occurs in 3 NT verses. KJV: often(-er) See also: 1 Timothy 5:23; Acts 24:26; Luke 5:33.

σου su G4771 "you" Pron-2GS

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

ασθενειας astheneia G769 "weakness: weak" Noun-APF

The Greek word for weakness or frailty describes a lack of strength or health, as seen in Luke 13:11-12 and John 11:4, and can also refer to moral frailty. This concept is discussed in various New Testament passages, including Romans and 2 Corinthians.

Definition: ἀσθένεια, -ας, ἡ (ἀσθενής), [in LXX for כָּשַׁל, etc. ;] weakness, frailty, sickness: Luk.13:11-12, Jhn.11:4, Act.28:9, Rom.6:19 8:26, 2Co.11:30 13:4, Gal.4:13 (MM, see word), Heb.5:2 7:28 11:34; ἐν ἀ., Jhn.5:5, 1Co.2:3 15:43, 2Co.12:9; pl., Mat.8:17, Luk.5:15 8:2, 2Co.12:5 12:9-10, 1Ti.5:23, Heb.4:15.† SYN.: μαλακία, νόσος (see DB, iii, 323a) (AS)

Usage: Occurs in 23 NT verses. KJV: disease, infirmity, sickness, weakness See also: 1 Corinthians 2:3; Hebrews 5:2; Hebrews 4:15.

Study Notes — 1 Timothy 5:23

Show Verse Quote Highlights

Context
Cross References
1 Timothy 5:23 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Timothy 5:23
Jamieson-Fausset-Brown on 1 Timothy 5:23
Matthew Poole's Commentary on 1 Timothy 5:23
Trapp's Commentary on 1 Timothy 5:23
Ellicott's Commentary on 1 Timothy 5:23
Adam Clarke's Commentary on 1 Timothy 5:23
Cambridge Bible on 1 Timothy 5:23
Barnes' Notes on 1 Timothy 5:23
Whedon's Commentary on 1 Timothy 5:23
Sermons on 1 Timothy 5:23

Context — A Charge to Timothy

21I solemnly charge you before God and Christ Jesus and the elect angels to maintain these principles without bias, and to do nothing out of partiality. 22Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure.

23Stop drinking only water and use a little wine instead, because of your stomach and your frequent ailments.

24The sins of some men are obvious, going ahead of them to judgment; but the sins of others do not surface until later. 25In the same way, good deeds are obvious, and even the ones that are inconspicuous cannot remain hidden.

Cross References

	Reference	Text (BSB)
1	Psalms 104:15	wine that gladdens the heart of man, oil that makes his face to shine, and bread that sustains his heart.
2	Proverbs 31:4–7	It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to crave strong drink, lest they drink and forget what is decreed, depriving all the oppressed of justice. Give strong drink to one who is perishing, and wine to the bitter in soul. Let him drink and forget his poverty, and remember his misery no more.
3	1 Timothy 4:4	For every creation of God is good, and nothing that is received with thanksgiving should be rejected,
4	1 Timothy 3:8	Deacons likewise must be dignified, not double-tongued or given to much wine or greedy for money.
5	Ephesians 5:18	Do not get drunk on wine, which leads to reckless indiscretion. Instead, be filled with the Spirit.
6	Titus 2:3	Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good.
7	1 Timothy 3:3	not dependent on wine, not violent but gentle, peaceable, and free of the love of money.
8	Ezekiel 44:21	No priest may drink wine before he enters the inner court.
9	Titus 1:7	As God’s steward, an overseer must be above reproach—not self-absorbed, not quick-tempered, not given to drunkenness, not violent, not greedy for money.
10	Leviticus 10:9–11	“You and your sons are not to drink wine or strong drink when you enter the Tent of Meeting, or else you will die; this is a permanent statute for the generations to come. You must distinguish between the holy and the common, between the clean and the unclean, so that you may teach the Israelites all the statutes that the LORD has given them through Moses.”

1 Timothy 5:23 Summary

In 1 Timothy 5:23, the Apostle Paul advises Timothy to drink a little wine to help with his stomach problems and frequent illnesses, as the water quality was not good. This advice is not promoting drunkenness, but rather using wine in moderation for health reasons, as also seen in Proverbs 31:6-7. As believers, we are called to take care of our bodies, which are temples of the Holy Spirit, as seen in 1 Corinthians 6:19-20. By prioritizing our physical health, we can better serve God and others, as seen in 3 John 1:2.

Frequently Asked Questions

Why does the Bible advise Timothy to drink wine for his stomach and frequent ailments?

The Bible advises Timothy to drink wine for medicinal purposes, as seen in 1 Timothy 5:23, likely due to the poor quality of water and the antibacterial properties of wine, as also noted in Proverbs 31:6-7 where it is given to those who are perishing.

Is the Bible promoting drunkenness by advising Timothy to drink wine?

No, the Bible is not promoting drunkenness, as seen in Ephesians 5:18, where it warns against being drunk with wine, but rather advising Timothy to use wine in moderation for medicinal purposes, as stated in 1 Timothy 5:23.

What can we learn from Paul's concern for Timothy's physical health?

We can learn that our physical health is important to God, as seen in 1 Corinthians 6:19-20, where our bodies are temples of the Holy Spirit, and that taking care of our physical health is part of our stewardship as believers, as also seen in 3 John 1:2 where it is desired that we prosper in all things and be in good health.

How does this verse relate to the broader context of 1 Timothy 5?

This verse is part of Paul's advice to Timothy on how to maintain his physical and spiritual well-being, as seen in 1 Timothy 5:22, where he warns against sharing in the sins of others, and in 1 Timothy 5:24, where it talks about the obvious and hidden sins of men, highlighting the importance of self-care and purity in ministry, as also seen in 1 Timothy 4:8 where bodily exercise has some value.

Reflection Questions

What are some ways I can prioritize my physical health as a temple of the Holy Spirit, as seen in 1 Corinthians 6:19-20?
How can I balance the need for self-care with the demands of ministry and serving others, as seen in Mark 12:30-31?
What are some modern-day applications of using 'a little wine' for medicinal purposes, and how can I apply this principle in my own life, as seen in Proverbs 31:6-7?
In what ways can I be more mindful of my physical limitations and take steps to care for my body, as seen in Psalm 138:8?

Gill's Exposition on 1 Timothy 5:23

Drink no longer water,.... Though it was commendable in him to keep under his body, as the apostle did, by abstemious living, and not pamper the flesh and encourage the lusts of it, and so preserve

Jamieson-Fausset-Brown on 1 Timothy 5:23

Drink no longer water, but use a little wine for thy stomach's sake and thine often infirmities. No longer - as a habit.

Matthew Poole's Commentary on 1 Timothy 5:23

Drink no longer water; not wholly, as many did in those countries, and Timothy probably did, not because he was not able to buy wine, but religiously, as a piece of discipline to keep under the flesh. But use a little wine; but mix some wine with the water. For thy stomach’ s sake; to help thy digestion. And thine often infirmities; in regard of thy weakness and frequent infirmities.

Trapp's Commentary on 1 Timothy 5:23

23 Drink no longer water, but use a little wine for thy stomach’ s sake and thine often infirmities. Ver. 23. Drink no longer water] Timothy, living among the luxurious Ephesians, was so abstemious that the apostle is fain to prescribe him physic. Hypocrites will be chaste only in the mountains where are no women, and sober in Scythia where are no vines; but Lot was chaste in the midst of Sodom, and Anacharsis temperate among the debauched Athenians. The faithful in the world are like a pearl in a puddle; they lose nothing of their virtue, though amidst the vicious; like heavenly salamanders, they remain unscorched in the fire; like fishes, they retain their freshness in the salt waters. But use a little wine] Modice, hoc est medice, pro remedio parcius, non pro deliciis redundantius, saith Ambrose; who also somewhere relateth of one Theotimus (a good name but a bad man) that he was so far from taking St Paul’ s advice, that having a disease upon his body, and told by the physicians that unless he drank less wine he was like to lose his eyes, Vale lumen amicum, " Farewell, sweet eyesight," said he, choosing rather to lose his sight than his sin; so will many their souls; being like affected to their base lusts, as the panther is said to be to man’ s dung, which it exceedingly desireth and maketh after.

Ellicott's Commentary on 1 Timothy 5:23

(23) Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities.—Those who argue that this Epistle was the artificial composition of an age subsequent to St. Paul’s, and was written in great measure to support the hierarchical development, which, they say, showed itself only in the century after St. Paul’s death, have no little difficulty in accounting for the presence of such a command as this. It can, in fact, only be explained on the supposition that the letter was, in truth, written by St. Paul to Timothy in all freedom and in all love: by the older and more experienced, to the younger and comparatively untried man: by the master to the pupil: by an old and trusted friend, accustomed to speak his whole mind, to one his inferior in years, in rank, in knowledge. No ecclesiastical forger of the second or third century would have dreamed, or, had he dreamed, would have dared to weave into the complicated tapestry of such an Epistle such a charge as “Drink no longer water, but use a little wine—considering thine often infirmities.” The reminder was, no doubt, suggested by St. Paul’s own words, with which he closed his solemn direction respecting Timothy’s dealings with the accused presbyters, and the care to be used in the laying on of hands: “Keep thyself pure.” That Timothy possessed—as did his master Paul—a feeble body, is clear from the words “thine often infirmities.” He was, above all things, considering his great position in that growing church, to remember “to keep himself pure,” but not on that account to observe ascetical abstinence, and so to weaken uselessly the frail, perishable, perhaps ever dying body, in which he must work that great work committed to him in the master’s church. Abstinence from wine was a well-known characteristic feature of the Essene and other Jewish ascetic sects. We know there was frequent intercommunion between Alexandria and Ephesus (see Acts 18:24); and it has even been conjectured that Apollos, who taught publicly at Ephesus, was himself a famous Essene teacher. The practice of these grave and ascetic Jews, many of whom became Christians, no doubt affected not a little the habits and tone of thought of the Ephesian congregations. Hence the necessity of St. Paul’s warning against allowing the bodily power to be weakened through abstinence and extreme asceticism.

Adam Clarke's Commentary on 1 Timothy 5:23

Verse 23. Drink no longer water, but use a little wine] The whole of this verse seems, to several learned critics and divines, strangely inserted in this place; it might have been, according to them, a note which the apostle inserted in the margin of his letter, on recollecting the precarious state of Timothy's health, and his great abstemiousness and self-denial. I believe the verse to be in its proper place; and, for reasons which I shall adduce, not less necessary than the directions which precede and follow it. But it may be necessary to inquire a little into the reasons of the advice itself. The priests under the Mosaic law, while performing sacred rites, were forbidden to drink wine: Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever through your generations; Leviticus 10:9; Ezekiel 44:21. It was the same with the Egyptian priests. It was forbidden also among the Romans, and particularly to women and young persons. PLATO, De Legibus, lib. ii., edit. Bip., vol. viii., page 86, speaks thus: Αρ' ουνομοθετησομεν, πρωτονμεν, τουςπαιδαςμεχριςετωνοκτωκαιδεκατοπαραπανοινουμηγευεσται; - μεταδετουτο, οινουμενδηγευεσθαιτουμετριου, μεχριτριακονταετων· - τετταρακονταδεεπιβαινονταετων, εντοιςξυσσιτιοιςευωχηθεντα, κ. τ. λ. "Shall we not ordain by law, in the first place, that boys shall not, on any account, taste wine till they are eighteen years old? In the next place, we should inform them that wine is to be used moderately till they are thirty years old. But when they have attained the fortieth year, then they may attend feasts; for Bacchus has bestowed wine upon men as a remedy against the austerity of old age, τηςτουγηρωςαυστηροτητοςεδωρησατοτονοινονφαρμακον, ὡστ' ανηβᾳνἡμας, καιδυσθυμιαςληθηνγιγνεσθαι, μαλακωτερονεκσκληροτερουτοτηςψυχηςηθος, καθαπερειςπυρσιδηρονεντεθεντα, γιγνομενον· that through this we might acquire a second youth, forget sorrow, and the manners of the mind be rendered softer, as iron is softened by the action of the fire." But wine, according to the assertions of some, was given to men as a punishment, that they might be rendered insane: Ὁδενυνλεγομενοςὑφ' ἡμων, φαρμακονεπιτουναντιονφησιναιδουςμενψυχηςκτησεωςἑνεκαδεδοσθαι, σωματοςδεὑγιειαςτεκαιισχυος· page 100. "But we have now said that it is, on the contrary, medicine; and was given that the soul might acquire modesty, and the body health and vigour." From Athenaeus we learn that the Greeks often mingled their wine with water; sometimes one part of wine to two of water; three parts of water to one of wine; and at other times three parts of water to two of wine. See his Deipnosophistae, lib. ix. "Among the Locrians, if any one was found to have drunk unmixed wine, unless prescribed by a physician, he was punished with death; the laws of Zaleucus so requiring. And among the Romans, no servant, nor free woman, ουτετωνελευθερωνοἱεφηβοιμεχριτριακονταετων, nor youths of quality, drank any wine till they were thirty years of age." Deipnosoph., lib. x. c. 7, p. 429. And it was a maxim among all, that continued water-drinking injured the stomach. Thus Libanius, Epist. 1578.

Cambridge Bible on 1 Timothy 5:23

23. Drink no longer water] The form of the verb and its tense require the fuller rendering of R.V., Be no longer a drinker of water. The connexion seems to be; ‘you have, I know, among other means of training and disciplining yourself in “purity,” been a water-drinker; but have the courage of a sanctified common sense; this is not the only way, nor even for you the right way, to your end; if your stomach is out of order and your health much enfeebled, take a little wine as medicine, not as indulgence.’thine often infirmities] ‘Infirmities’ was a stronger word formerly than now: the Greek word is frequently rendered ‘sickness,’ cf. John 11:3-4, ‘He whom thou lovest is sick,’ ‘this sickness is not unto death,’ ‘Lazarus is dead.’ Two observations may be made on this verse with regard to the question, (1) of temperance, (2) of authorship.(1) According to the principles of the Church of England Temperance Society the resolution of total abstinence is taken (as it was by Timothy) by those who see in it a discipline in Christian life, or a help in Christian love, and is expressly guarded by the reservation ‘except under medical advice;’ and the question whether wine and other alcoholic drinks are generally useful in illness is one quite open among C.E.T.S. total abstainers, as among doctors. On a point of medical science St Paul’s lay experience will not be claimed as a final settlement.(2) The verse is so casually introduced that, as Dr Farrar remarks, ‘though we see at once how it may have occurred to St Paul’s thoughts—since otherwise the former rule might have led to a self-denial still more rigid (Romans 14:2), and even injurious to health—it is far too natural and spontaneous, too entirely disconnected from all that precedes and follows it, to have occurred to any imitator. An imitator, if capable of introducing the natural play of thought to which the precept “keep thyself pure” is due, would have been far more likely to add—and especially in an Epistle which so scrupulously forbids indulgence in wine to all Church officials—“and, in order to promote this purity, take as little wine as possible, or avoid it altogether.” ’

Barnes' Notes on 1 Timothy 5:23

Drink no longer water - There has been much difficulty felt in regard to the connection which this advice has with what precedes and what follows.

Whedon's Commentary on 1 Timothy 5:23

23. There is no connexion in language between this and the previous verse, but we may imagine one in Paul’s mind.

Sermons on 1 Timothy 5:23

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	Anti-Booze Efforts by Billy Sunday	Billy Sunday passionately preaches against alcohol, expressing his determination to combat the saloon culture that he believes leads to the destruction of lives and families. He em
	Prohibition by Billy Sunday	In this sermon, the preacher discusses the negative effects of alcohol consumption on society. He highlights the new law passed by Congress, which imposes a two-dollar tax on whisk
	Studies in 1 Timothy-05 1 Timothy-5 by William MacDonald	The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old an
	Integrity by Chuck Smith	In this sermon, Pastor Chuck Smith focuses on the topic of integrity, as he teaches through the book of Proverbs. He emphasizes the value of knowledge and the importance of being c
	Letters to Olympias - Part 1 by St. John Chrysostom	John Chrysostom addresses the deaconess Olympias, encouraging her to endure suffering with patience and faith. He reminds her of the trials faced by Job and Lazarus, emphasizing th
	Total Abstinence and Church Membership by John Piper	John Piper preaches on the topic of total abstinence from alcoholic drinks and its relation to church membership. He emphasizes that while total abstinence is the best approach tow
	Some Qualifications Basic to Service by T. Austin-Sparks	T. Austin-Sparks emphasizes that the qualifications for service in God's kingdom are not based on natural abilities but on spiritual devotion, energy, and unselfishness, as exempli