하나님나라를 꿈꾸며(Kingdom of God)

9 Let a widow be enrolled if she is not less than sixty years of age, having been nthe wife of one husband,1 10 and having a reputation for good works: if she has brought up children, has nshown hospitality, ohas washed the feet of the saints, has pcared for the afflicted, and has qdevoted herself to every good work.

n [ch. 3:2]

1 Or a woman of one man

n [See ver. 9 above]

o See Gen. 18:4

p ver. 16

q [ch. 6:18]

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), 딤전 5:9–10.

9 과부로 명부에 올릴 자는 나이가 육십이 덜 되지 아니하고 한 남편의 아내였던 자로서

10 선한 행실의 증거가 있어 혹은 자녀를 양육하며 혹은 나그네를 대접하며 혹은 성도들의 발을 씻으며 혹은 환난 당한 자들을 구제하며 혹은 모든 선한 일을 행한 자라야 할 것이요

 대한성서공회, 성경전서: 개역개정, 전자책. (서울시 서초구 남부순환로 2569: 대한성서공회, 1998), 딤전 5:9–10.

-  5:9 To be enrolled on the list a woman must already be a “widow” (χήρα). In accordance with vv. 3 and 4, she must be a “widow indeed” in having no family to care for her (cf. v. 16). She must also be “not less than sixty years old” (μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα). “Sixty was the recognized age in antiquity when one became an ‘old’ man or woman” (Kelly; for documentation see Spicq; Str-B III, 653) and would be the age at which remarriage becomes less likely as a general rule (cf. vv. 11, 12). Indeed, Paul makes this stipulation because he does not want to exclude or discourage remarriage as the normal, natural course that a widow might follow (vv. 11, 12; cf. v. 14).

Since a woman is already a widow when she is put on the list, the qualification “the wife of one man” must refer to her past life and conduct rather than to her present situation. The phrase ἑνὸς ἀνδρὸς γυνή appears only here in the NT (see above on the counterpart μιᾶς γυναικὸς ἄνδρα, 3:2, 12; also in Tit. 1:6). This phrase cannot be proscribing polyandry since women did not have more than one husband in that society at that time. Some (Bernard, Ellicott, Kelly) have maintained that it means that a woman must have been married only once and have appealed to both Jewish (Judith 16:22) and non-Jewish writings, as well as to tombstone inscriptions praising this as a virtue (see Kelly and Spicq and the illustrations in Wetstein). “Yet,” as Lock says, “the permission to remarry (v. 14) points the other way; the writer would scarcely exclude from the official list a widow who on his advice had remarried and again became a widow.” Therefore, Theodore of Mopsuestia’s comment says it well: “If she has lived in chastity with her husband, no matter whether she has had only one, or whether she was married a second time” (II, 161). Thus the phrase demands a life of sexual and marital fidelity. NIV captures the meaning of the phrase with the words “has been faithful to her husband.”

Str-B H. Strack and P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch I–V. 3rd ed., München, 1956.

NIV New International Version

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 223.

-  5:9–10 Paul begins to explain what qualifications a widow must meet in order to warrant financial support from the church. Having been the wife of one husband (Gk. henos andros gynē) is the feminine form of a phrase in the requirements for overseers and deacons (see note on 3:2–3). Some interpreters think the point here, as in ch. 3, is marital faithfulness. Others think that, while Paul is not discouraging a second marriage after the death of one’s husband (cf. 5:14; 1 Cor. 7:39), simply as a practical matter he wants to focus the church’s help on widows who have the fewest relatives to support them. good works. The list of qualifications provides a picture of a godly older woman, something for younger women to aspire to.

 Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2332.

‘선한 행실의 증거’라고 번역된 ‘엔 에르고이스 칼로이스 마르튀루메네’에서 ‘에르고이스’는 ‘행위, 행실, 일’을 의미하는 ‘에르곤’의 여격 복수형이며, ‘칼로이스’는 ‘선한, 훌륭한’을 의미하는 ‘칼로스’의 복수형이다. ‘증거’로 번역된 ‘마르튀루메네’는 ‘증언하다, 증명하다’라는 의미를 지닌 동사 ‘마르튜레오’의 현재 수동태 분사 단수 주격 여성형이다. ‘목격자, 증인, 순교자’라는 표현은 '마르티스’로 여기에서 영어로 순교자(martyr)이 나왔다. 여기서 언급되는 선한 행실은 선한 과부들에게만 요구되는 것이 아니라 선한 그리스도인이라면 모두의 삶속에서 실천해야할 내용들이다. 특히 인생의 연륜이 있고 평판이 좋은 과부들이라면 더욱 적합한 일들이었다. 

4) 환난당한 자들을 구제하며, ‘들로보메노이스 에페르케센’, 환난은 당시 초대교회 성도들이 일상적으로 겪는 일이었다. 초대교회 성도들은 예수 그리스도를 믿는 신앙으로 인해서 온갖 핍박과 환난을 당했다(요 16:33; 살전 1:6; 살후 1:4). 여기서 '환난당한 자들’이라는 표현은 ‘좁다, 에워싸다, 우겨싸다’라는 의미의 동사 ‘틸리보’라는 에서 파생된 표현으로 이것의 명사형은 ‘들립시스’로 ‘환난, 고통, 괴로움’이라는 의미이다. 이는 포도가 압착틀에서 눌러지는 것을 의미하는 표현이다. 바울은 이렇게 환난 당한 자들을 구제할 것을 명한다. 

‘구제하다’로 번역된 ‘에페르케센’은 ‘충분한 도움을 주다’라는 ‘에파르케오’의 부정과거형이다. 이 표현은 신약에서 본절과 16절에만 사용되는 표현이다. 구체적으로 어려움을 당한 이들에게 충분한 도움을 주는 것은 매우 중요한 덕목이다. 교회는 어려움을 겪는 이들을 도우면서 생색내기를 해서는 안되고 전심으로 실제적으로 충분하게 도와야 한다. 

-  5:10 Such a woman must also be “well attested in good deeds” (BAGD). Some of these good deeds are specified, and the list is concluded by a final general reference to a woman having “devoted herself to every good deed.”

ἐν ἔργοις καλοῖς μαρτυρουμένη, “having a reputation for good works,” is followed in the remainder of the verse by εἰ clauses (εἰ with aorist active indicative for “simple” conditions that are assumed to be the case; BDF §371; Robertson, Grammar, 1004–27). These are connected grammatically to the main verb καταλεγέσθω (v. 9) and function as indications of what “good works,” among others, are required of a woman to be enrolled. The last item, “if she has devoted herself to every good work,” also suggests that the list is cumulative.

The first of these specific qualifications is the condition that “she has brought up children” (τεκνοτροφέω, a NT hapax), i.e., “care[d] for them physically and spiritually” (BAGD). Whether they were her own or orphans is not said. The other conditions that follow are oriented primarily, if not exclusively, to those outside the woman’s family (e.g., “shown hospitality to strangers”), and the children mentioned here may well also be other than family members. ἐξενοδόχησαν** (a NT hapax) means “she has shown or given hospitality,” which most likely includes hospitality to traveling Christians, particularly to those who come teaching and preaching (cf. the concern for hospitality in Mt. 10:40; 25:35; Rom. 12:13; 16:23; Heb. 13:2; 1 Pet. 4:9; 3 Jn. 5–8).

The last specific condition is that “she has assisted those in distress” (εἰ θλιβομένοις ἐπήρκεσεν). ἐπαρκέω** means “help” or “aid.” Its usage in v. 16 (twice, the only other NT occurrences) indicates that the “aid” to be given is providing for the needs of others and caring for them (cf. v. 4), as in the provision of food and care for widows in Acts 6:1, 2. θλιβομένοις (present passive participle of θλίβω, “put under pressure, bring about distress,” passive “be under pressure, be in distress”) is best rendered here “those in distress” (NEB). Although this “distress” or affliction may well include persecution (as it does in Paul, e.g., 1 Thes. 3:4; 2 Thes. 1:6, 7), it would seem to be used in a more comprehensive sense here, as elsewhere in Paul (2 Cor. 4:8; 7:5, 6).

The concluding condition, “if she has devoted herself to every good work,” indicates in general terms what must characterize the widow to be placed on the list and in effect indicates that the preceding were examples of those good works. Plural ἔργοις καλοῖς at the beginning of the verse is now replaced by singular παντὶ ἔργῳ ἀγαθῷ. παντί means “every,” thus making this reference as broad and inclusive as the earlier one but also giving it a more intense and specific focus, i.e., “every good work,” without exception. BAGD’s suggestion (s.v. πᾶς 1a β) is particularly apt for this phrase occurring in the final and summary position: “including everything belonging, in kind, to the class designated by the noun every kind of.…” ἐπακολουθέω is used here in the figurative sense of “follow after,” i.e., “devote oneself to” (BAGD). The NIV captures this with its rendering “devoting herself to all kinds of good deeds.”

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BDF F. Blass and A. Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, tr. and rev. R. W. Funk from the 10th German ed. Chicago, 1961.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NEB New English Bible

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

BAGD W. Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, tr. W. F. Arndt and F. W. Gingrich. 2nd ed. rev. and augmented by F. W. Gingrich and F. W. Danker from Bauer’s 5th ed. (1958), Chicago, 1979.

NIV New International Version

 George W. Knight, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle, England: W.B. Eerdmans; Paternoster Press, 1992), 223–225.