1 Timotius 1:5

1:5 But the aim of our instruction ¹  is love that comes from a pure heart, a good conscience, and a sincere faith. ² 

1 Timotius 1:7

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. ³ 

1 Timotius 1:13

1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant ⁴  man. But I was treated with mercy because I acted ignorantly in unbelief,

1 Timotius 1:15

1:15 This saying ⁵  is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! ⁶ 

1 Timotius 1:17

1:17 Now to the eternal king, ⁷  immortal, invisible, the only ⁸  God, be honor and glory forever and ever! ⁹  Amen.

1 Timotius 1:19

1:19 To do this ¹⁰  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 Timotius 2:8-9

2:8 So I want the men ¹¹  to pray ¹²  in every place, lifting up holy hands ¹³  without anger or dispute.

Conduct of Women

2:9 Likewise ¹⁴  the women are to dress ¹⁵  in suitable apparel, with modesty and self-control. ¹⁶  Their adornment must not be ¹⁷  with braided hair and gold or pearls or expensive clothing,

1 Timotius 3:11

3:11 Likewise also their wives ¹⁸  must be dignified, not slanderous, temperate, faithful in every respect.

1 Timotius 3:15

3:15 in case I am delayed, to let you know how people ought to conduct themselves ¹⁹  in the household of God, because it is ²⁰  the church of the living God, the support and bulwark of the truth.

1 Timotius 4:3-4

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 ²¹  is to be rejected if it is received with thanksgiving.

1 Timotius 5:11

5:11 But do not accept younger widows on the list, ²²  because their passions may lead them away from Christ ²³  and they will desire to marry,

1 Timotius 5:13

5:13 And besides that, going around ²⁴  from house to house they learn to be lazy, ²⁵  and they are not only lazy, but also gossips and busybodies, talking about things they should not. ²⁶ 

1 Timotius 5:17

5:17 Elders who provide effective leadership ²⁷  must be counted worthy ²⁸  of double honor, ²⁹  especially those who work hard in speaking ³⁰  and teaching.

1 Timotius 6:1

6:1 Those who are under the yoke as slaves ³¹  must regard their own masters as deserving of full respect. This will prevent ³²  the name of God and Christian teaching ³³  from being discredited. ³⁴ 

1 Timotius 6:3

6:3 If someone spreads false teachings ³⁵  and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness,

1 Timotius 6:19

6:19 In this way they will save up ³⁶  a treasure for themselves as a firm foundation ³⁷  for the future and so lay hold of ³⁸  what is truly life.

[1:5]  ¹ 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]  ² tn Grk “love from a pure heart and a good conscience and a sincere faith.”

[1:7]  ³ tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”

[1:13]  ⁴ tn Or “violent,” “cruel.”

[1:15]  ⁵ 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]  ⁶ tn Grk “of whom I am the first.”

[1:17]  ⁷ tn Or more literally, “king of the ages.”

[1:17]  ⁸ tc Most later witnesses (א² D¹ H^c 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]  ⁹ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

[1:19]  ¹⁰ 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…”

[2:8]  ¹¹ 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]  ¹² 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]  ¹³ 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).

[2:9]  ¹⁴ tc ‡ Most witnesses have καὶ τάς (kai tas; so D¹ Ψ 1881 Ï) or simply καί (א² D* F G 6 365 1739 pc) after ὡσαύτως (Jwsautw"). A few important witnesses lack such words (א* A H P 33 81 1175 pc). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in uncial script): wsautwskaigunaikas/ wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA²⁷ has the καί in brackets, indicating doubts as to its authenticity.

[2:9]  ¹⁵ tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”

[2:9]  ¹⁶ tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ¹⁷ tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:11]  ¹⁸ 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.

[3:15]  ¹⁹ tn Grk “how it is necessary to behave.”

[3:15]  ²⁰ tn Grk “which is” (but the relative clause shows the reason for such conduct).

[4:4]  ²¹ tn Grk “nothing.”

[5:11]  ²² tn Grk “refuse younger widows.”

[5:11]  ²³ tn With a single verb and object, this clause means “pursue sensuous desires in opposition to Christ.”

[5:13]  ²⁴ tn L&N 15.23 suggests the meaning, “to move about from place to place, with significant changes in direction – ‘to travel about, to wander about.’”

[5:13]  ²⁵ tn Or “idle.” The whole clause (“going around from house to house, they learn to be lazy”) reverses the order of the Greek. The present participle περιερχόμεναι (periercomenai) may be taken as temporal (“while going around”), instrumental (“by going around”) or result (“with the result that they go around”).

[5:13]  ²⁶ tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”

[5:17]  ²⁷ tn Grk “who lead well.”

[5:17]  ²⁸ tn Or “deserving.”

[5:17]  ²⁹ tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”

[5:17]  ³⁰ tn Or “in preaching”; Grk “in word.”

[6:1]  ³¹ 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]  ³² tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ³³ tn Grk “the teaching.”

[6:1]  ³⁴ tn Or “slandered.”

[6:3]  ³⁵ tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).

[6:19]  ³⁶ 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]  ³⁷ tn Grk “treasuring up a good foundation.”

[6:19]  ³⁸ tn Grk “that they may lay hold of.”