1 Timotius 1:18

1:18 I put this charge ¹  before you, Timothy my child, in keeping with the prophecies once spoken about you, ²  in order that with such encouragement ³  you may fight the good fight.

1 Timotius 1:1

Salutation

1:1 From Paul, ⁴  an apostle of Christ Jesus by the command of God our Savior ⁵  and of Christ Jesus our hope,

1 Korintus 4:17

4:17 For this reason, I have sent Timothy to you, who is my dear and faithful son in the Lord. He will remind you of my ways in Christ, ⁶  as I teach them everywhere in every church.

1 Korintus 4:1

The Apostles’ Ministry

4:1 One ⁷  should think about us this way – as servants of Christ and stewards of the mysteries of God.

1 Tesalonika 2:11

2:11 As you know, we treated each one of you as a father treats his own children,

1 Tesalonika 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ⁸  as you know, we had the courage in our God to declare to you the gospel of God ⁹  in spite of much opposition.

1 Timotius 1:2

1:2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

Titus 1:4

1:4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

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

[1:18]  ² 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]  ³ tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).

[1:1]  ⁴ 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]  ⁵ 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.

[4:17]  ⁶ tc ‡ Several important mss read ᾿Ιησοῦ (Ihsou, “Jesus”) after Χριστῷ (Cristw, “Christ”) in v. 17 (so Ì⁴⁶ א C D¹ 33 1739 al). Western mss have κυρίῳ ᾿Ιησοῦ (kuriw Ihsou, “Lord Jesus”; D* F G), while several significant mss, as well as the majority, have only Χριστῷ here (A B D² Ψ Ï sa). Once ᾿Ιησοῦ got into the text, it would continue to be copied. There is however no easy explanation for the word lacking in so many witnesses. Thus the shorter reading appears to be original. NA²⁷ includes ᾿Ιησοῦ in brackets, indicating doubt as to its authenticity.

[4:1]  ⁷ tn Here ἄνθρωπος (anqrwpo") is both indefinite and general, “one”; “a person” (BDAG 81 s.v. 4.a.γ).

[2:2]  ⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ⁹ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well.