1 Timotius 1:3-5

Timothy’s Task in Ephesus

1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus ¹  to instruct ²  certain people not to spread false teachings, ³  1:4 nor to occupy themselves with myths and interminable genealogies. ⁴  Such things promote useless speculations rather than God’s redemptive plan ⁵  that operates by faith. 1:5 But the aim of our instruction ⁶  is love that comes from a pure heart, a good conscience, and a sincere faith. ⁷ 

1 Timotius 1:14

1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. ⁸ 

1 Timotius 1:16

1:16 But here is why I was treated with mercy: so that ⁹  in me as the worst, ¹⁰  Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

1 Timotius 1:18--2:2

1:18 I put this charge ¹¹  before you, Timothy my child, in keeping with the prophecies once spoken about you, ¹²  in order that with such encouragement ¹³  you may fight the good fight. 1:19 To do this ¹⁴  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 ¹⁵  to be taught not to blaspheme.

Prayer for All People

2:1 First of all, then, I urge that requests, ¹⁶  prayers, intercessions, and thanks be offered on behalf of all people, ¹⁷  2:2 even for kings ¹⁸  and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.

1 Timotius 2:4

2:4 since he wants ¹⁹  all people ²⁰  to be saved and to come to a knowledge of the truth.

1 Timotius 2:8

2:8 So I want the men ²¹  to pray ²²  in every place, lifting up holy hands ²³  without anger or dispute.

1 Timotius 3:6-7

3:6 He must not be a recent convert or he may become arrogant ²⁴  and fall into the punishment that the devil will exact. ²⁵  3:7 And he must be well thought of by ²⁶  those outside the faith, ²⁷  so that he may not fall into disgrace and be caught by the devil’s trap. ²⁸ 

1 Timotius 3:15

3:15 in case I am delayed, to let you know how people ought to conduct themselves ²⁹  in the household of God, because it is ³⁰  the church of the living God, the support and bulwark of the truth.

1 Timotius 4:3

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.

1 Timotius 4:7

4:7 But reject those myths ³¹  fit only for the godless and gullible, ³²  and train yourself for godliness.

1 Timotius 4:11

4:11 Command and teach these things.

1 Timotius 4:15

4:15 Take pains with these things; be absorbed in them, so that everyone will see your progress. ³³ 

1 Timotius 5:7

5:7 Reinforce ³⁴  these commands, ³⁵  so that they will be beyond reproach.

1 Timotius 5:14

5:14 So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. ³⁶ 

1 Timotius 5:16

5:16 If a believing woman ³⁷  has widows in her family, ³⁸  let her help them. The church should not be burdened, so that it may help the widows who are truly in need. ³⁹ 

1 Timotius 5:20-22

5:20 Those guilty of sin ⁴⁰  must be rebuked ⁴¹  before all, ⁴²  as a warning to the rest. ⁴³  5:21 Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind. ⁴⁴  5:22 Do not lay hands on anyone ⁴⁵  hastily and so identify with the sins of others. ⁴⁶  Keep yourself pure.

1 Timotius 6:1

6:1 Those who are under the yoke as slaves ⁴⁷  must regard their own masters as deserving of full respect. This will prevent ⁴⁸  the name of God and Christian teaching ⁴⁹  from being discredited. ⁵⁰ 

1 Timotius 6:12

6:12 Compete well ⁵¹  for the faith and lay hold of that eternal life you were called for and made your good confession ⁵²  for ⁵³  in the presence of many witnesses.

1 Timotius 6:14

6:14 to obey ⁵⁴  this command ⁵⁵  without fault or failure until the appearing of our Lord Jesus Christ

1 Timotius 6:17-19

6:17 Command those who are rich in this world’s goods ⁵⁶  not to be haughty or to set their hope on riches, which are uncertain, ⁵⁷  but on God who richly provides us with all things for our enjoyment. 6:18 Tell them to do good, ⁵⁸  to be rich in good deeds, to be generous givers, sharing with others. ⁵⁹  6:19 In this way they will save up ⁶⁰  a treasure for themselves as a firm foundation ⁶¹  for the future and so lay hold of ⁶²  what is truly life.

[1:3]  ¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:3]  ² 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]  ³ tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).

[1:4]  ⁴ 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]  ⁵ tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomhn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses.

[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]  ⁶ 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]  ⁷ tn Grk “love from a pure heart and a good conscience and a sincere faith.”

[1:14]  ⁸ tn Grk “with faith and love in Christ Jesus.”

[1:16]  ⁹ tn Grk “but because of this I was treated with mercy, so that…”

[1:16]  ¹⁰ tn Grk “in me first,” making the connection with the last phrase of v. 15.

[1:18]  ¹¹ sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.

[1:18]  ¹² 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]  ¹³ tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).

[1:19]  ¹⁴ 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]  ¹⁵ 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.

[2:1]  ¹⁶ tn Or “petitions.”

[2:1]  ¹⁷ tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.

[2:2]  ¹⁸ tn For “even for kings” the Greek says simply “for kings.”

[2:4]  ¹⁹ tn Grk “who wants…” (but showing why such prayer is pleasing to God).

[2:4]  ²⁰ tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.

[2:8]  ²¹ tn The word translated “men” here (ἀνήρ, anhr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.

[2:8]  ²² sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2. 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.

[2:8]  ²³ sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).

[3:6]  ²⁴ tn Grk “that he may not become arrogant.”

[3:6]  ²⁵ tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.

[3:7]  ²⁶ tn Or “have a good reputation with”; Grk “have a good testimony from.”

[3:7]  ²⁷ tn Grk “the ones outside.”

[3:7]  ²⁸ tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.

[3:15]  ²⁹ tn Grk “how it is necessary to behave.”

[3:15]  ³⁰ tn Grk “which is” (but the relative clause shows the reason for such conduct).

[4:7]  ³¹ 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]  ³² tn Grk “the godless and old-wifely myths.”

[4:15]  ³³ tn Grk “that your progress may be evident to all.”

[5:7]  ³⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:7]  ³⁵ tn Grk “and command these things.”

[5:14]  ³⁶ tn Grk “for the sake of reviling.”

[5:16]  ³⁷ tc Most witnesses (D Ψ Ï sy) have πιστὸς ἤ (pisto" h) before πιστή (pisth), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4. Further, most of the earliest and best witnesses (א A C F G P 048 33 81 1175 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading.

[5:16]  ³⁸ tn Grk “has widows.”

[5:16]  ³⁹ tn Grk “the real widows,” “those who are really widows.”

[5:20]  ⁴⁰ sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.

[5:20]  ⁴¹ tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.

[5:20]  ⁴² tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.

[5:20]  ⁴³ tn Grk “that the rest may have fear.”

[5:21]  ⁴⁴ tn Grk “doing nothing according to partiality.”

[5:22]  ⁴⁵ tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.

[5:22]  ⁴⁶ tn Grk “and do not share in the sins of others.”

[6:1]  ⁴⁷ tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[6:1]  ⁴⁸ tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ⁴⁹ tn Grk “the teaching.”

[6:1]  ⁵⁰ tn Or “slandered.”

[6:12]  ⁵¹ tn This phrase literally means “compete in the good competition of the faith,” using words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”

[6:12]  ⁵² sn At some point in Timothy’s life, he publicly acknowledged Jesus as the resurrected Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this reminder of the historical moment of his good confession, Timothy is encouraged to remain steadfast in his faith and to finish his life as a minister in the same way it began (see G. W. Knight, Pastoral Epistles [NIGTC], 264-65).

[6:12]  ⁵³ tn Grk “confessed the good confession.”

[6:14]  ⁵⁴ tn The Greek word τηρέω (threw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[6:14]  ⁵⁵ tn Grk “the command.”

[6:14]  sn The command refers to the duties laid upon Timothy for his ministry in Ephesus (1 Tim 1:3-20; 6:2c-5).

[6:17]  ⁵⁶ tn Grk “in the present age.”

[6:17]  ⁵⁷ tn Grk “in uncertainty.”

[6:18]  ⁵⁸ tn Grk “to do good” (the continuation of 6:17). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 18.

[6:18]  ⁵⁹ tn Grk “to be generous,” “sharing.”

[6:19]  ⁶⁰ tn Grk “saving up” (the continuation of 6:18). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19.

[6:19]  ⁶¹ tn Grk “treasuring up a good foundation.”

[6:19]  ⁶² tn Grk “that they may lay hold of.”