1 Timotius 1:12

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 Timotius 3:14

Conduct in God’s Church

3:14 I hope to come to you soon, but I am writing these instructions ¹  to you

1 Timotius 1:13

1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant ²  man. But I was treated with mercy because I acted ignorantly in unbelief,

1 Timotius 2:7

2:7 For this I was appointed a preacher and apostle – I am telling the truth; ³  I am not lying – and a teacher of the Gentiles in faith and truth.

1 Timotius 6:13

6:13 I charge you ⁴  before God who gives life to all things and Christ Jesus who made his good confession ⁵  before Pontius Pilate,

1 Timotius 1:3

Timothy’s Task in Ephesus

1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus ⁶  to instruct ⁷  certain people not to spread false teachings, ⁸ 

1 Timotius 4:13

4:13 Until I come, give attention to the public reading of scripture, ⁹  to exhortation, to teaching.

1 Timotius 1:16

1:16 But here is why I was treated with mercy: so that ¹⁰  in me as the worst, ¹¹  Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

1 Timotius 2:12

2:12 But I do not allow ¹²  a woman to teach or exercise authority ¹³  over a man. She must remain quiet. ¹⁴ 

1 Timotius 2:1

Prayer for All People

2:1 First of all, then, I urge that requests, ¹⁵  prayers, intercessions, and thanks be offered on behalf of all people, ¹⁶ 

1 Timotius 6:12

6:12 Compete well ¹⁷  for the faith and lay hold of that eternal life you were called for and made your good confession ¹⁸  for ¹⁹  in the presence of many witnesses.

1 Timotius 1:15

1:15 This saying ²⁰  is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! ²¹ 

1 Timotius 3:15

3:15 in case I am delayed, to let you know how people ought to conduct themselves ²²  in the household of God, because it is ²³  the church of the living God, the support and bulwark of the truth.

1 Timotius 1:20

1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan ²⁴  to be taught not to blaspheme.

1 Timotius 2:8

2:8 So I want the men ²⁵  to pray ²⁶  in every place, lifting up holy hands ²⁷  without anger or dispute.

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. ²⁸ 

1 Timotius 1:18

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 Timotius 5:21

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. ³² 

1 Timotius 2:10

2:10 but with good deeds, as is proper for women who profess reverence for God.

1 Timotius 6:21

6:21 By professing it, some have strayed from the faith. ³³  Grace be with you all. ³⁴ 

1 Timotius 1:11

1:11 This ³⁵  accords with the glorious gospel of the blessed God ³⁶  that was entrusted to me. ³⁷ 

1 Timotius 5:15

5:15 For some have already wandered away to follow Satan. ³⁸ 

1 Timotius 1:14

1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. ³⁹ 

1 Timotius 3:16

3:16 And we all agree, ⁴⁰  our religion contains amazing revelation: ⁴¹ 

He ⁴²  was revealed in the flesh,

vindicated by the Spirit, ⁴³ 

seen by angels,

proclaimed among Gentiles,

believed on in the world,

taken up in glory.

1 Timotius 1:1

Salutation

1:1 From Paul, ⁴⁴  an apostle of Christ Jesus by the command of God our Savior ⁴⁵  and of Christ Jesus our hope,

1 Timotius 1:10

1:10 sexually immoral people, practicing homosexuals, ⁴⁶  kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching.

1 Timotius 2:9

Conduct of Women

2:9 Likewise ⁴⁷  the women are to dress ⁴⁸  in suitable apparel, with modesty and self-control. ⁴⁹  Their adornment must not be ⁵⁰  with braided hair and gold or pearls or expensive clothing,

[3:14]  ¹ tn Grk “these things.”

[3:14]  sn These instructions refer to the instructions about local church life, given in 1 Tim 2:1–3:13.

[1:13]  ² tn Or “violent,” “cruel.”

[2:7]  ³ tc Most mss (א* D² H 33^vid Ï) have ἐν Χριστῷ (en Cristw) after λέγω (legw) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, important, and well distributed (א² A D* F G P Ψ 6 81 1175 1739 1881 al sy co). It is difficult to explain the shorter reading if it is not original.

[6:13]  ⁴ tc ‡ Most witnesses, some of them important (א² A D H 1881 Ï lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellw, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several important witnesses, such as א* F G Ψ 6 33 1739 pc. Thus, both internally and externally the shorter reading is preferred. NA ²⁷ places σοι in brackets, indicating some doubts as to its authenticity.

[6:13]  tn Grk “I charge.”

[6:13]  ⁵ tn Grk “testified the good confession.”

[6:13]  sn Jesus’ good confession was his affirmative answer to Pilate’s question “Are you the king of the Jews?” (see Matt 27:11, Mark 15:2, Luke 23:3, John 18:33-37).

[1:3]  ⁶ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:3]  ⁷ 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]  ⁸ tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).

[4:13]  ⁹ tn Grk “reading.”

[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.

[1:16]  ¹⁰ tn Grk “but because of this I was treated with mercy, so that…”

[1:16]  ¹¹ tn Grk “in me first,” making the connection with the last phrase of v. 15.

[2:12]  ¹² sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.

[2:12]  ¹³ tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”).

[2:12]  ¹⁴ tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en Jhsucia) is used in Greek literature either of absolute silence or of a quiet demeanor.

[2:1]  ¹⁵ tn Or “petitions.”

[2:1]  ¹⁶ tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.

[6:12]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “confessed the good confession.”

[1:15]  ²⁰ 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]  ²¹ tn Grk “of whom I am the first.”

[3:15]  ²² tn Grk “how it is necessary to behave.”

[3:15]  ²³ tn Grk “which is” (but the relative clause shows the reason for such conduct).

[1:20]  ²⁴ 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.

[2:8]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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).

[5:14]  ²⁸ tn Grk “for the sake of reviling.”

[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).

[5:21]  ³² tn Grk “doing nothing according to partiality.”

[6:21]  ³³ tn Grk “have deviated concerning the faith.”

[6:21]  ³⁴ tc Most witnesses (א² D¹ Ψ Ï sy) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses (א* A D* F G 33 81 1739* 1881 it sa) lack the particle, indicating that the letter concluded with “Grace be with you all.”

[6:21]  tn Grk “with you” (but the Greek pronoun indicates the meaning is plural here).

[1:11]  ³⁵ 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]  ³⁶ tn Grk “the gospel of the glory of the blessed God.”

[1:11]  ³⁷ tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.

[5:15]  ³⁸ tn Grk “wandered away after Satan.”

[1:14]  ³⁹ tn Grk “with faith and love in Christ Jesus.”

[3:16]  ⁴⁰ tn Grk “confessedly, admittedly, most certainly.”

[3:16]  ⁴¹ tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).

[3:16]  ⁴² tc The Byzantine text along with a few other witnesses (א^c A^c C² D² Ψ [88 pc] 1739 1881 Ï vg^ms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other mss tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the discussion. A few mss have ὁ θεός (so 88 pc), a reading that is a correction on the anarthrous θεός. On the other side, the masculine relative pronoun ὅς is strongly supported by א* A* C* F G 33 365 pc Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, ὅ (Jo, “which”), a reading that indirectly supports ὅς since it could not easily have been generated if θεός had been in the text. Thus, externally, there is no question as to what should be considered original: The Alexandrian and Western traditions are decidedly in favor of ὅς. Internally, the evidence is even stronger. What scribe would change θεός to ὅς intentionally? “Who” is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16, beginning with ὅς, appears to form a six-strophed hymn. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for ὅς (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author’s style (cf. also Col 1:15; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with θεός written as a nomen sacrum, it would have looked very much like the relative pronoun: q-=s vs. os. Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced θεός with ὅς. How then should we account for θεός? It appears that sometime after the 2nd century the θεός reading came into existence, either via confusion with ὅς or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss it came in contact with (including mss already written, such as א A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, ὅ. The neuter relative pronoun is certainly a “correction” of ὅς, conforming the gender to that of the neuter μυστήριον (musthrion, “mystery”). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the θεός reading was apparently unknown to them in the 2nd century (when the “Western” text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of ὅς outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for ὅς is quite compelling, both externally and internally. As TCGNT 574 notes, “no uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός; all ancient versions presuppose ὅς or ὅ; and no patristic writer prior to the last third of the fourth century testifies to the reading θεός.” Thus, the cries of certain groups that θεός has to be original must be seen as special pleading in this case. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as θεός. Further, had heretics introduced a variant to θεός, a far more natural choice would have been Χριστός (Cristos, “Christ”) or κύριος (kurios, “Lord”), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.)

[3:16]  tn Grk “who.”

[3:16]  sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[3:16]  ⁴³ tn Or “in spirit.”

[1:1]  ⁴⁴ 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]  ⁴⁵ 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.

[1:10]  ⁴⁶ 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.

[2:9]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ⁵⁰ 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.