1 Timothy 2:5

2:5 For there is one God and one intermediary ¹  between God and humanity, Christ Jesus, himself human, ² 

1 Timothy 2:1

Prayer for All People

2:1 First of all, then, I urge that requests, ³  prayers, intercessions, and thanks be offered on behalf of all people, ⁴ 

1 Timothy 2:4

2:4 since he wants ⁵  all people ⁶  to be saved and to come to a knowledge of the truth.

1 Timothy 5:24

5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. ⁷ 

1 Timothy 6:5

6:5 and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness ⁸  is a way of making a profit.

1 Timothy 6:11

6:11 But you, as a person dedicated to God, ⁹  keep away from all that. ¹⁰  Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.

1 Timothy 4:10

4:10 In fact this is why ¹¹  we work hard and struggle, ¹²  because we have set our hope on the living God, who is the Savior of all people, ¹³  especially of believers.

1 Timothy 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 Timothy 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 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 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”

³ tn Or “petitions.”

⁴ tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.

⁵ tn Grk “who wants…” (but showing why such prayer is pleasing to God).

⁶ tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.

⁷ tn Grk “they [the sins] follow after others.”

⁹ 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.

¹¹ tn Grk “O man of God.”

¹² tn Grk “flee these things.”

¹³ tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.

¹⁴ tc A number of mss (א² D 0241^vid 1739 1881 Ï latt sy co) read ὀνειδιζόμεθα (oneidizomeqa, “suffer reproach”), while the reading behind the translation (ἀγωνιζόμεθα, agwnizomeqa) is supported by א* A C F G K Ψ 33 1175 al. The reading from the verb ἀγωνίζομαι (agwnizomai) has slightly better external credentials, but this verb is found in the corpus Paulinum five other times, twice in the Pastorals (1 Tim 6:12; 2 Tim 4:7). The verb ὀνειδίζω (oneidizw) occurs only once in Paul (Rom 15:3), not at all in the Pastorals. In this instance, transcriptional and intrinsic evidence might seem to be opposed to each other. In such cases, the external evidence should be given more weight. With some hesitation, ἀγωνιζόμεθα is preferred.

¹⁵ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here in a generic sense, referring to both men and women, and is thus translated “people.”