1 Timothy 1:15

1:15 This saying ¹  is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! ² 

1 Timothy 3:15

3:15 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 Timothy 4:1

Timothy’s Ministry in the Later Times

4:1 Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves ⁵  with deceiving spirits and demonic teachings, ⁶ 

1 Timothy 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 Timothy 4:6

4:6 By pointing out such things to the brothers and sisters, ⁷  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. ⁸ 

1 Timothy 4:8

4:8 For “physical exercise ⁹  has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.”

1 Timothy 4:10

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

1 Timothy 5:16

5:16 If a believing woman ¹³  has widows in her family, ¹⁴  let her help them. The church should not be burdened, so that it may help the widows who are truly in need. ¹⁵ 

1 Timothy 6:1

6:1 Those who are under the yoke as slaves ¹⁶  must regard their own masters as deserving of full respect. This will prevent ¹⁷  the name of God and Christian teaching ¹⁸  from being discredited. ¹⁹ 

1 Timothy 6:4

6:4 he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions,

1 Timothy 6:10

6:10 For the love of money is the root ²⁰  of all evils. ²¹  Some people in reaching for it have strayed from the faith and stabbed themselves with many pains.

1 Timothy 6:12-13

6:12 Compete well ²²  for the faith and lay hold of that eternal life you were called for and made your good confession ²³  for ²⁴  in the presence of many witnesses. 6:13 I charge you ²⁵  before God who gives life to all things and Christ Jesus who made his good confession ²⁶  before Pontius Pilate,

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.

[1:15]  ¹ tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).

[1:15]  ² tn Grk “of whom I am the first.”

[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).

[4:1]  ⁵ tn Or “desert the faith by occupying themselves.”

[4:1]  ⁶ tn Grk “teachings of demons” (speaking of the source of these doctrines).

[4:6]  ⁷ 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]  ⁸ 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.

[4:8]  ⁹ tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).

[4:10]  ¹¹ tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.

[4:10]  ¹² 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.

[4:10]  ¹³ 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.”

[5:16]  ¹³ 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]  ¹⁴ tn Grk “has widows.”

[5:16]  ¹⁵ tn Grk “the real widows,” “those who are really widows.”

[6:1]  ¹⁵ 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]  ¹⁶ tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ¹⁷ tn Grk “the teaching.”

[6:1]  ¹⁸ tn Or “slandered.”

[6:10]  ¹⁷ tn This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly).

[6:10]  ¹⁸ tn Many translations render this “of all kinds of evil,” especially to allow for the translation “a root” along with it. But there is no parallel for taking a construction like this to mean “all kinds of” or “every kind of.” The normal sense is “all evils.”

[6:12]  ¹⁹ tn This phrase literally means “compete in the good competition of the faith,” using words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”

[6:12]  ²⁰ sn At some point in Timothy’s life, he publicly acknowledged Jesus as the resurrected Lord, perhaps either at his baptism or his ordination as a minister of the gospel. With this reminder of the historical moment of his good confession, Timothy is encouraged to remain steadfast in his faith and to finish his life as a minister in the same way it began (see G. W. Knight, Pastoral Epistles [NIGTC], 264-65).

[6:12]  ²¹ tn Grk “confessed the good confession.”

[6:13]  ²¹ tc ‡ Most witnesses, some of them important (א² A D H 1881 Ï lat sy bo), have σοι (soi, “you”) after παραγγέλλω (parangellw, “I charge [you]”), a predictable variant because the personal pronoun is demanded by the sense of the passage (and was added in the translation because of English requirements). Hence, the omission is the harder reading, and the addition of σοι is one of clarification. Further, the shorter reading is found in several important witnesses, such as א* F G Ψ 6 33 1739 pc. Thus, both internally and externally the shorter reading is preferred. NA ²⁷ places σοι in brackets, indicating some doubts as to its authenticity.

[6:13]  ²² tn Grk “testified the good confession.”