1 Timotius 5:22

5:22 Do not lay hands on anyone ¹  hastily and so identify with the sins of others. ²  Keep yourself pure.

1 Timotius 3:5

3:5 But if someone does not know how to manage his own household, how will he care for the church of God?

1 Timotius 4:16

4:16 Be conscientious about how you live and what you teach. ³  Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timotius 5:8

5:8 But if someone does not provide for his own, ⁴  especially his own family, he has denied the faith and is worse than an unbeliever.

1 Timotius 6:20

Conclusion

6:20 O Timothy, protect what has been entrusted to you. Avoid ⁵  the profane chatter and absurdities ⁶  of so-called “knowledge.” ⁷ 

1 Timotius 1:4

1:4 nor to occupy themselves with myths and interminable genealogies. ⁸  Such things promote useless speculations rather than God’s redemptive plan ⁹  that operates by faith.

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 6:12

6:12 Compete well ¹¹  for the faith and lay hold of that eternal life you were called for and made your good confession ¹²  for ¹³  in the presence of many witnesses.

[5:22]  ¹ tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.

[5:22]  ² tn Grk “and do not share in the sins of others.”

[4:16]  ³ tn Grk “about yourself and your teaching.”

[5:8]  ⁴ tn That is, “his own relatives.”

[6:20]  ⁵ tn Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:20]  ⁶ tn Or “contradictions.”

[6:20]  ⁷ tn Grk “the falsely named knowledge.”

[1:4]  ⁸ 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]  ⁹ 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.”

[1:19]  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…”

[6:12]  ¹¹ 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]  ¹² 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]  ¹³ tn Grk “confessed the good confession.”