1 Timotius 2:4

2:4 since he wants ¹  all people ²  to be saved and to come to a knowledge of the truth.

1 Timotius 2:2

2:2 even for kings ³  and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.

1 Timotius 3:14

Conduct in God’s Church

3:14 I hope to come to you soon, but I am writing these instructions ⁴  to you

1 Timotius 3:11

3:11 Likewise also their wives ⁵  must be dignified, not slanderous, temperate, faithful in every respect.

1 Timotius 5:25

5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.

1 Timotius 5:18

5:18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,” ⁶  and, “The worker deserves his pay.” ⁷ 

1 Timotius 6:16

6:16 He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen.

1 Timotius 5:16

5:16 If a believing woman ⁸  has widows in her family, ⁹  let her help them. The church should not be burdened, so that it may help the widows who are truly in need. ¹⁰ 

1 Timotius 3:16

3:16 And we all agree, ¹¹  our religion contains amazing revelation: ¹² 

He ¹³  was revealed in the flesh,

vindicated by the Spirit, ¹⁴ 

seen by angels,

proclaimed among Gentiles,

believed on in the world,

taken up in glory.

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 4:4

4:4 For every creation of God is good and no food ¹⁵  is to be rejected if it is received with thanksgiving.

1 Timotius 6:7

6:7 For we have brought nothing into this world and so ¹⁶  we cannot take a single thing out either.

1 Timotius 3:13

3:13 For those who have served well as deacons gain a good standing for themselves ¹⁷  and great boldness in the faith that is in Christ Jesus. ¹⁸ 

1 Timotius 1:13

1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant ¹⁹  man. But I was treated with mercy because I acted ignorantly in unbelief,

1 Timotius 3:2

3:2 The overseer ²⁰  then must be above reproach, the husband of one wife, ²¹  temperate, self-controlled, respectable, hospitable, an able teacher,

1 Timotius 3:7

3:7 And he must be well thought of by ²²  those outside the faith, ²³  so that he may not fall into disgrace and be caught by the devil’s trap. ²⁴ 

1 Timotius 3:15

3:15 in case I am delayed, to let you know how people ought to conduct themselves ²⁵  in the household of God, because it is ²⁶  the church of the living God, the support and bulwark of the truth.

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. ²⁷ 

1 Timotius 1:16

1:16 But here is why I was treated with mercy: so that ²⁸  in me as the worst, ²⁹  Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

1 Timotius 3:12

3:12 Deacons must be husbands of one wife ³⁰  and good managers of their children and their own households.

1 Timotius 5:20

5:20 Those guilty of sin ³¹  must be rebuked ³²  before all, ³³  as a warning to the rest. ³⁴ 

1 Timotius 5:3

5:3 Honor ³⁵  widows who are truly in need. ³⁶ 

1 Timotius 1:5

1:5 But the aim of our instruction ³⁷  is love that comes from a pure heart, a good conscience, and a sincere faith. ³⁸ 

1 Timotius 6:19

6:19 In this way they will save up ³⁹  a treasure for themselves as a firm foundation ⁴⁰  for the future and so lay hold of ⁴¹  what is truly life.

1 Timotius 5:6

5:6 But the one who lives for pleasure is dead even ⁴²  while she lives.

1 Timotius 1:17

1:17 Now to the eternal king, ⁴³  immortal, invisible, the only ⁴⁴  God, be honor and glory forever and ever! ⁴⁵  Amen.

1 Timotius 6:1

6:1 Those who are under the yoke as slaves ⁴⁶  must regard their own masters as deserving of full respect. This will prevent ⁴⁷  the name of God and Christian teaching ⁴⁸  from being discredited. ⁴⁹ 

1 Timotius 1:11

1:11 This ⁵⁰  accords with the glorious gospel of the blessed God ⁵¹  that was entrusted to me. ⁵² 

1 Timotius 1:20

1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan ⁵³  to be taught not to blaspheme.

1 Timotius 3:6

3:6 He must not be a recent convert or he may become arrogant ⁵⁴  and fall into the punishment that the devil will exact. ⁵⁵ 

1 Timotius 3:8

3:8 Deacons likewise must be dignified, ⁵⁶  not two-faced, ⁵⁷  not given to excessive drinking, ⁵⁸  not greedy for gain,

1 Timotius 3:10

3:10 And these also must be tested first and then let them serve as deacons if they are found blameless.

1 Timotius 4:2

4:2 influenced by the hypocrisy of liars ⁵⁹  whose consciences are seared. ⁶⁰ 

1 Timotius 5:19

5:19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. ⁶¹ 

1 Timotius 6:14

6:14 to obey ⁶²  this command ⁶³  without fault or failure until the appearing of our Lord Jesus Christ

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 ⁶⁴  to instruct ⁶⁵  certain people not to spread false teachings, ⁶⁶ 

1 Timotius 6:17

6:17 Command those who are rich in this world’s goods ⁶⁷  not to be haughty or to set their hope on riches, which are uncertain, ⁶⁸  but on God who richly provides us with all things for our enjoyment.

1 Timotius 1:4

1:4 nor to occupy themselves with myths and interminable genealogies. ⁶⁹  Such things promote useless speculations rather than God’s redemptive plan ⁷⁰  that operates by faith.

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 1:18

1:18 I put this charge ⁷¹  before you, Timothy my child, in keeping with the prophecies once spoken about you, ⁷²  in order that with such encouragement ⁷³  you may fight the good fight.

1 Timotius 4:3

4:3 They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth.

1 Timotius 5:5

5:5 But the widow who is truly in need, and completely on her own, ⁷⁴  has set her hope on God and continues in her pleas and prayers night and day.

1 Timotius 5:17

5:17 Elders who provide effective leadership ⁷⁵  must be counted worthy ⁷⁶  of double honor, ⁷⁷  especially those who work hard in speaking ⁷⁸  and teaching.

1 Timotius 5:24

5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. ⁷⁹ 

1 Timotius 6:5

6:5 and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness ⁸⁰  is a way of making a profit.

1 Timotius 6:9

6:9 Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction.

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. ⁸¹ 

1 Timotius 6:2

6:2 But those who have believing masters must not show them less respect ⁸²  because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. ⁸³ 

Summary of Timothy’s Duties

Teach them and exhort them about these things. ⁸⁴ 

[2:4]  ¹ tn Grk “who wants…” (but showing why such prayer is pleasing to God).

[2:4]  ² tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.

[2:2]  ³ tn For “even for kings” the Greek says simply “for kings.”

[3:14]  ⁴ 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.

[3:11]  ⁵ tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaika") which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.

[5:18]  ⁶ sn A quotation from Deut 25:4.

[5:18]  ⁷ sn A quotation from Luke 10:7.

[5:16]  ⁸ tc Most witnesses (D Ψ Ï sy) have πιστὸς ἤ (pisto" h) before πιστή (pisth), with the resultant meaning “if a believing man or woman.” But such looks to be a motivated reading, perhaps to bring some parity to the responsibilities of men and women listed here, and as a way of harmonizing with v. 4. Further, most of the earliest and best witnesses (א A C F G P 048 33 81 1175 1739 1881 co) lack the πιστὸς ἤ, strengthening the preference for the shorter reading.

[5:16]  ⁹ tn Grk “has widows.”

[5:16]  ¹⁰ tn Grk “the real widows,” “those who are really widows.”

[3:16]  ¹¹ tn Grk “confessedly, admittedly, most certainly.”

[3:16]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “in spirit.”

[4:4]  ¹⁵ tn Grk “nothing.”

[6:7]  ¹⁶ tc The Greek conjunction ὅτι usually means “because,” but here it takes the sense “so that” (see BDAG 732 s.v. 5.c). This unusual sense led to textual variation as scribes attempted to correct what appeared to be an error: D* and a few versional witnesses read ἀληθές ὅτι (“it is true that”), and א² D² Ψ Ï read δῆλον ὅτι (“it is clear that”). Thus the simple conjunction is preferred on internal as well as external grounds, supported by א* A F G 33 81 1739 1881 pc.

[3:13]  ¹⁷ 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]  ¹⁸ 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.

[1:13]  ¹⁹ tn Or “violent,” “cruel.”

[3:2]  ²⁰ tn Or “bishop.”

[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]  ²¹ 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.”

[3:7]  ²² tn Or “have a good reputation with”; Grk “have a good testimony from.”

[3:7]  ²³ tn Grk “the ones outside.”

[3:7]  ²⁴ tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.

[3:15]  ²⁵ tn Grk “how it is necessary to behave.”

[3:15]  ²⁶ tn Grk “which is” (but the relative clause shows the reason for such conduct).

[5:14]  ²⁷ tn Grk “for the sake of reviling.”

[1:16]  ²⁸ tn Grk “but because of this I was treated with mercy, so that…”

[1:16]  ²⁹ tn Grk “in me first,” making the connection with the last phrase of v. 15.

[3:12]  ³⁰ tn Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).

[5:20]  ³¹ sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.

[5:20]  ³² tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.

[5:20]  ³³ tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.

[5:20]  ³⁴ tn Grk “that the rest may have fear.”

[5:3]  ³⁵ sn The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context.

[5:3]  ³⁶ tn Grk “the real widows,” “those who are really widows.”

[1:5]  ³⁷ tn Grk “the instruction,” referring to orthodox Christian teaching and ministry in general, in contrast to that of the false teachers mentioned in 1:3-4.

[1:5]  ³⁸ tn Grk “love from a pure heart and a good conscience and a sincere faith.”

[6:19]  ³⁹ tn Grk “saving up” (the continuation of 6:18). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19.

[6:19]  ⁴⁰ tn Grk “treasuring up a good foundation.”

[6:19]  ⁴¹ tn Grk “that they may lay hold of.”

[5:6]  ⁴² tn For “is dead even” the Greek text reads “has died.”

[1:17]  ⁴³ tn Or more literally, “king of the ages.”

[1:17]  ⁴⁴ tc Most later witnesses (א² D¹ H^c Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.

[1:17]  ⁴⁵ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

[6:1]  ⁴⁶ tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[6:1]  ⁴⁷ tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ⁴⁸ tn Grk “the teaching.”

[6:1]  ⁴⁹ tn Or “slandered.”

[1:11]  ⁵⁰ 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]  ⁵¹ tn Grk “the gospel of the glory of the blessed God.”

[1:11]  ⁵² tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.

[1:20]  ⁵³ 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.

[3:6]  ⁵⁴ tn Grk “that he may not become arrogant.”

[3:6]  ⁵⁵ tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.

[3:8]  ⁵⁶ tn Or “respectable, honorable, of serious demeanor.”

[3:8]  ⁵⁷ tn Or “insincere,” “deceitful”; Grk “speaking double.”

[3:8]  ⁵⁸ tn Grk “not devoted to much wine.”

[4:2]  ⁵⁹ tn Grk “in the hypocrisy of liars.”

[4:2]  ⁶⁰ tn Or “branded.” The Greek verb καυστηριάζω (kausthriazw) can be used to refer either to the cause (“brand”) or the effect (“seared”).

[4:2]  sn Consciences are seared. The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are “branded” with Satan’s mark to indicate ownership, (2) their consciences are “branded” with a penal mark to show they are lawbreakers, or (3) their consciences have been “seared” (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong. See G. W. Knight, Pastoral Epistles (NIGTC), 189.

[5:19]  ⁶¹ sn An allusion to Deut 17:6, 19:15.

[6:14]  ⁶² tn The Greek word τηρέω (threw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[6:14]  ⁶³ tn Grk “the command.”

[6:14]  sn The command refers to the duties laid upon Timothy for his ministry in Ephesus (1 Tim 1:3-20; 6:2c-5).

[1:3]  ⁶⁴ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:3]  ⁶⁵ 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]  ⁶⁶ tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).

[6:17]  ⁶⁷ tn Grk “in the present age.”

[6:17]  ⁶⁸ tn Grk “in uncertainty.”

[1:4]  ⁶⁹ 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]  ⁷⁰ 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.”

[1:18]  ⁷¹ sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.

[1:18]  ⁷² 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]  ⁷³ tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).

[5:5]  ⁷⁴ tn Or “left all alone.”

[5:17]  ⁷⁵ tn Grk “who lead well.”

[5:17]  ⁷⁶ tn Or “deserving.”

[5:17]  ⁷⁷ tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”

[5:17]  ⁷⁸ tn Or “in preaching”; Grk “in word.”

[5:24]  ⁷⁹ tn Grk “they [the sins] follow after others.”

[6:5]  ⁸⁰ 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.

[5:21]  ⁸¹ tn Grk “doing nothing according to partiality.”

[6:2]  ⁸² tn Or “think the less of them”; Grk “despise them,” “look down on them.”

[6:2]  ⁸³ tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

[6:2]  ⁸⁴ tn Grk “these things teach and exhort.”