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 4:5

4:5 For it is sanctified by God’s word and by prayer.

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 1:11

1:11 This ⁵  accords with the glorious gospel of the blessed God ⁶  that was entrusted to me. ⁷ 

1 Timothy 2:3

2:3 Such prayer for all ⁸  is good and welcomed before God our Savior,

1 Timothy 4:4

4:4 For every creation of God is good and no food ⁹  is to be rejected if it is received with thanksgiving.

1 Timothy 1:1-2

Salutation

1:1 From Paul, ¹⁰  an apostle of Christ Jesus by the command of God our Savior ¹¹  and of Christ Jesus our hope, 1:2 to Timothy, my genuine child in the faith. Grace, mercy, and peace from God the Father and Christ Jesus our Lord!

1 Timothy 1:4

1:4 nor to occupy themselves with myths and interminable genealogies. ¹²  Such things promote useless speculations rather than God’s redemptive plan ¹³  that operates by faith.

1 Timothy 1:17

1:17 Now to the eternal king, ¹⁴  immortal, invisible, the only ¹⁵  God, be honor and glory forever and ever! ¹⁶  Amen.

1 Timothy 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 Timothy 6:11

6:11 But you, as a person dedicated to God, ¹⁷  keep away from all that. ¹⁸  Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.

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 4:10

4:10 In fact this is why ¹⁹  we work hard and struggle, ²⁰  because we have set our hope on the living God, who is the Savior of all people, ²¹  especially of believers.

1 Timothy 5:5

5:5 But the widow who is truly in need, and completely on her own, ²²  has set her hope on God and continues in her pleas and prayers night and day.

1 Timothy 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. ²³ 

1 Timothy 6:1

6:1 Those who are under the yoke as slaves ²⁴  must regard their own masters as deserving of full respect. This will prevent ²⁵  the name of God and Christian teaching ²⁶  from being discredited. ²⁷ 

1 Timothy 6:13

6:13 I charge you ²⁸  before God who gives life to all things and Christ Jesus who made his good confession ²⁹  before Pontius Pilate,

1 Timothy 6:17

6:17 Command those who are rich in this world’s goods ³⁰  not to be haughty or to set their hope on riches, which are uncertain, ³¹  but on God who richly provides us with all things for our enjoyment.

1 Timothy 5:4

5:4 But if a widow has children or grandchildren, they should first learn to fulfill their duty ³²  toward their own household and so repay their parents what is owed them. ³³  For this is what pleases God. ³⁴ 

[2:5]  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.

[2:5]  ² tn Grk “one mediator between God and mankind, the human, Christ Jesus.”

[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).

[1:11]  ⁵ 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]  ⁶ tn Grk “the gospel of the glory of the blessed God.”

[1:11]  ⁷ tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.

[2:3]  ⁷ tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.

[4:4]  ⁹ tn Grk “nothing.”

[1:1]  ¹¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹² sn God our Savior. Use of the title “Savior” for God the Father is characteristic of 1 Timothy, 2 Timothy, and Titus. It occurs six times in these letters, but only twice elsewhere in the NT. However, it occurs commonly in the OT, especially in Isaiah. It emphasizes the Father as the initiator and source of salvation.

[1:4]  ¹³ 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]  ¹⁴ 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.

[1:17]  ¹⁵ tn Or more literally, “king of the ages.”

[1:17]  ¹⁶ 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]  ¹⁷ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

[6:11]  ¹⁷ tn Grk “O man of God.”

[6:11]  ¹⁸ tn Grk “flee these things.”

[4:10]  ¹⁹ tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.

[4:10]  ²⁰ 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]  ²¹ 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.”

[5:5]  ²¹ tn Or “left all alone.”

[5:21]  ²³ tn Grk “doing nothing according to partiality.”

[6:1]  ²⁵ 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]  ²⁶ tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ²⁷ tn Grk “the teaching.”

[6:1]  ²⁸ tn Or “slandered.”

[6:13]  ²⁷ 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]  ²⁸ tn Grk “testified the good confession.”

[6:17]  ²⁹ tn Grk “in the present age.”

[6:17]  ³⁰ tn Grk “in uncertainty.”

[5:4]  ³¹ tn Or “to practice their religion.”

[5:4]  ³² tn Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”

[5:4]  ³³ tn Grk “for this is pleasing in the sight of God.”