1 Timotius 2:6
Konteks2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 1
1 Timotius 6:14
Konteks6:14 to obey 2 this command 3 without fault or failure until the appearing of our Lord Jesus Christ
1 Timotius 4:5
Konteks4:5 For it is sanctified by God’s word and by prayer.
1 Timotius 4:9
Konteks4:9 This saying 4 is trustworthy and deserves full acceptance.
1 Timotius 2:1
Konteks2:1 First of all, then, I urge that requests, 5 prayers, intercessions, and thanks be offered on behalf of all people, 6
1 Timotius 3:16
Konteks3:16 And we all agree, 7 our religion contains amazing revelation: 8
He 9 was revealed in the flesh,
vindicated by the Spirit, 10
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
1 Timotius 1:12-13
Konteks1:12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant 11 man. But I was treated with mercy because I acted ignorantly in unbelief,
1 Timotius 4:4
Konteks4:4 For every creation of God is good and no food 12 is to be rejected if it is received with thanksgiving.
1 Timotius 5:21
Konteks5:21 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. 13
[2:6] 1 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.
[6:14] 2 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] 3 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).
[4:9] sn This saying. The literal phrase “the saying” refers to the preceding citation. See 1 Tim 1:15; 3:1; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase.
[2:1] 6 tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.
[3:16] 7 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 8 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] 9 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.