1 Timotius 2:10
Konteks2:10 but with good deeds, as is proper for women who profess reverence for God.
1 Timotius 3:2
Konteks3:2 The overseer 1 then must be above reproach, the husband of one wife, 2 temperate, self-controlled, respectable, hospitable, an able teacher,
1 Timotius 3:15
Konteks3:15 in case I am delayed, to let you know how people ought to conduct themselves 3 in the household of God, because it is 4 the church of the living God, the support and bulwark of the truth.
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, 5 and purity.
1 Timotius 1:8
Konteks1:8 But we know that the law is good if someone uses it legitimately,
1 Timotius 6:5
Konteks6:5 and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness 6 is a way of making a profit.
1 Timotius 2:5
Konteks2:5 For there is one God and one intermediary 7 between God and humanity, Christ Jesus, himself human, 8
1 Timotius 1:3
Konteks1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus 9 to instruct 10 certain people not to spread false teachings, 11
1 Timotius 3:13
Konteks3:13 For those who have served well as deacons gain a good standing for themselves 12 and great boldness in the faith that is in Christ Jesus. 13
1 Timotius 3:16
Konteks3:16 And we all agree, 14 our religion contains amazing revelation: 15
He 16 was revealed in the flesh,
vindicated by the Spirit, 17
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, 18 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. 19
[3:2] sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”). Paul almost casually changes between singular and plural in both chapters.
[3:2] 2 tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”
[3:15] 3 tn Grk “how it is necessary to behave.”
[3:15] 4 tn Grk “which is” (but the relative clause shows the reason for such conduct).
[6:5] 6 tc Although most witnesses, including some early versions and fathers (D2 Ψ Ï sy Cyp Lcf Ambst), have ἀφίστασο ἀπὸ τῶν τοιούτων (afistaso apo’ twn toioutwn, “stay away from such things!”) after εὐσεβείαν (eusebeian, “godliness”; thus, “who suppose that godliness is a way of making a profit; stay away from such things!”), there seems to be little good reason for this clause’s omission in some of the oldest and best witnesses (א A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into the text early, perhaps as a marginal comment, but it should not be considered authentic in light of the strong external evidence against it.
[2:5] 7 tn Traditionally this word (μεσίτης, mesith") is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.
[2:5] 8 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
[1:3] 9 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:3] 10 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] 11 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
[3:13] 12 sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakonew], as in 1 Tim 3:10, 13).
[3:13] 13 sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.
[3:16] 14 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 15 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] 16 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] 18 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] 19 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.