1 Timotius 3:10-13
Konteks3:10 And these also must be tested first and then let them serve as deacons if they are found blameless. 3:11 Likewise also their wives 1 must be dignified, not slanderous, temperate, faithful in every respect. 3:12 Deacons must be husbands of one wife 2 and good managers of their children and their own households. 3:13 For those who have served well as deacons gain a good standing for themselves 3 and great boldness in the faith that is in Christ Jesus. 4
1 Timotius 1:1-20
Konteks1:1 From Paul, 5 an apostle of Christ Jesus by the command of God our Savior 6 and of Christ Jesus our hope, 1:2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!
1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus 7 to instruct 8 certain people not to spread false teachings, 9 1:4 nor to occupy themselves with myths and interminable genealogies. 10 Such things promote useless speculations rather than God’s redemptive plan 11 that operates by faith. 1:5 But the aim of our instruction 12 is love that comes from a pure heart, a good conscience, and a sincere faith. 13 1:6 Some have strayed from these and turned away to empty discussion. 1:7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently. 14
1:8 But we know that the law is good if someone uses it legitimately, 1:9 realizing that law 15 is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 1:10 sexually immoral people, practicing homosexuals, 16 kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching. 1:11 This 17 accords with the glorious gospel of the blessed God 18 that was entrusted to me. 19
1:12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant 20 man. But I was treated with mercy because I acted ignorantly in unbelief, 1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. 21 1:15 This saying 22 is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! 23 1:16 But here is why I was treated with mercy: so that 24 in me as the worst, 25 Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 1:17 Now to the eternal king, 26 immortal, invisible, the only 27 God, be honor and glory forever and ever! 28 Amen.
1:18 I put this charge 29 before you, Timothy my child, in keeping with the prophecies once spoken about you, 30 in order that with such encouragement 31 you may fight the good fight. 1:19 To do this 32 you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan 33 to be taught not to blaspheme.
1 Timotius 4:1-16
Konteks4:1 Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves 34 with deceiving spirits and demonic teachings, 35 4:2 influenced by the hypocrisy of liars 36 whose consciences are seared. 37 4:3 They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. 4:4 For every creation of God is good and no food 38 is to be rejected if it is received with thanksgiving. 4:5 For it is sanctified by God’s word and by prayer.
4:6 By pointing out such things to the brothers and sisters, 39 you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed. 40 4:7 But reject those myths 41 fit only for the godless and gullible, 42 and train yourself for godliness. 4:8 For “physical exercise 43 has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.” 4:9 This saying 44 is trustworthy and deserves full acceptance. 4:10 In fact this is why 45 we work hard and struggle, 46 because we have set our hope on the living God, who is the Savior of all people, 47 especially of believers.
4:11 Command and teach these things. 4:12 Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, 48 and purity. 4:13 Until I come, give attention to the public reading of scripture, 49 to exhortation, to teaching. 4:14 Do not neglect the spiritual gift you have, 50 given to you and confirmed by prophetic words 51 when the elders laid hands on you. 52 4:15 Take pains with these things; be absorbed in them, so that everyone will see your progress. 53 4:16 Be conscientious about how you live and what you teach. 54 Persevere in this, because by doing so you will save both yourself and those who listen to you.
[3:11] 1 tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaika") which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.
[3:12] 2 tn Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).
[3:13] 3 sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakonew], as in 1 Tim 3:10, 13).
[3:13] 4 sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.
[1:1] 5 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 6 sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.
[1:3] 7 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:3] 8 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
[1:3] 9 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
[1:4] 10 sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).
[1:4] 11 tc A few Western
[1:4] tn More literally, “the administration of God that is by faith.”
[1:4] sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”
[1:5] 12 tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.
[1:5] 13 tn Grk “love from a pure heart and a good conscience and a sincere faith.”
[1:7] 14 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
[1:9] 15 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
[1:10] 16 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
[1:11] 17 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:11] 18 tn Grk “the gospel of the glory of the blessed God.”
[1:11] 19 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
[1:13] 20 tn Or “violent,” “cruel.”
[1:14] 21 tn Grk “with faith and love in Christ Jesus.”
[1:15] 22 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
[1:15] 23 tn Grk “of whom I am the first.”
[1:16] 24 tn Grk “but because of this I was treated with mercy, so that…”
[1:16] 25 tn Grk “in me first,” making the connection with the last phrase of v. 15.
[1:17] 26 tn Or more literally, “king of the ages.”
[1:17] 27 tc Most later witnesses (א2 D1 Hc Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.
[1:17] 28 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
[1:18] 29 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
[1:18] 30 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
[1:18] 31 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
[1:19] 32 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
[1:20] 33 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
[4:1] 34 tn Or “desert the faith by occupying themselves.”
[4:1] 35 tn Grk “teachings of demons” (speaking of the source of these doctrines).
[4:2] 36 tn Grk “in the hypocrisy of liars.”
[4:2] 37 tn Or “branded.” The Greek verb καυστηριάζω (kausthriazw) can be used to refer either to the cause (“brand”) or the effect (“seared”).
[4:2] sn Consciences are seared. The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are “branded” with Satan’s mark to indicate ownership, (2) their consciences are “branded” with a penal mark to show they are lawbreakers, or (3) their consciences have been “seared” (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong. See G. W. Knight, Pastoral Epistles (NIGTC), 189.
[4:6] 39 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[4:6] 40 sn By pointing out…you have followed. This verse gives a theme statement for what follows in the chapter about Timothy’s ministry. The situation in Ephesus requires him to be a good servant of Christ, and he will do that by sound teaching and by living an exemplary life himself.
[4:7] 41 sn Those myths refer to legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 2 Tim 4:4; and Titus 1:14.
[4:7] 42 tn Grk “the godless and old-wifely myths.”
[4:8] 43 tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).
[4:9] sn This saying. The literal phrase “the saying” refers to the preceding citation. See 1 Tim 1:15; 3:1; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase.
[4:10] 45 tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.
[4:10] 46 tc A number of
[4:10] 47 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here in a generic sense, referring to both men and women, and is thus translated “people.”
[4:13] sn The public reading of scripture refers to reading the scripture out loud in the church services. In a context where many were illiterate and few could afford private copies of scripture, such public reading was especially important.
[4:14] 51 tn Grk “which was given to you through prophecy.” Here as in 2:15 the preposition “through” denotes not “means” but accompanying circumstances: “accompanied by prophecy.”
[4:14] sn These prophetic words perhaps spoke of what God would do through Timothy in his ministry (cf. 1 Tim 1:18).
[4:14] 52 tn Grk “with the imposition of the hands of the presbytery” (i.e., the council of elders).
[4:15] 53 tn Grk “that your progress may be evident to all.”
