1 Timotius 1:3
Konteks1:3 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 Timotius 3:16
Konteks3:16 And we all agree, 4 our religion contains amazing revelation: 5
He 6 was revealed in the flesh,
vindicated by the Spirit, 7
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
1 Timotius 4:6
Konteks4:6 By pointing out such things to the brothers and sisters, 8 you will be a good servant of Christ Jesus, having nourished yourself on the words of the faith and of the good teaching that you have followed. 9
1 Timotius 4:12
Konteks4:12 Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, 10 and purity.
[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).
[3:16] 4 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 5 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] 6 tc The Byzantine text along with a few other witnesses (אc Ac C2 D2 Ψ [88 pc] 1739 1881 Ï vgms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other
[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.
[4:6] 8 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[4:6] 9 sn By pointing out…you have followed. This verse gives a theme statement for what follows in the chapter about Timothy’s ministry. The situation in Ephesus requires him to be a good servant of Christ, and he will do that by sound teaching and by living an exemplary life himself.