1 Timothy 2:9

Conduct of Women

2:9 Likewise ¹  the women are to dress ²  in suitable apparel, with modesty and self-control. ³  Their adornment must not be ⁴  with braided hair and gold or pearls or expensive clothing,

1 Timothy 4:14

4:14 Do not neglect the spiritual gift you have, ⁵  given to you and confirmed by prophetic words ⁶  when the elders laid hands on you. ⁷ 

1 Timothy 5:13

5:13 And besides that, going around ⁸  from house to house they learn to be lazy, ⁹  and they are not only lazy, but also gossips and busybodies, talking about things they should not. ¹⁰ 

1 Timothy 5:16

5:16 If a believing woman ¹¹  has widows in her family, ¹²  let her help them. The church should not be burdened, so that it may help the widows who are truly in need. ¹³ 

1 Timothy 6:1

6:1 Those who are under the yoke as slaves ¹⁴  must regard their own masters as deserving of full respect. This will prevent ¹⁵  the name of God and Christian teaching ¹⁶  from being discredited. ¹⁷ 

1 Timothy 6:3

6:3 If someone spreads false teachings ¹⁸  and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness,

1 Timothy 6:17

6:17 Command those who are rich in this world’s goods ¹⁹  not to be haughty or to set their hope on riches, which are uncertain, ²⁰  but on God who richly provides us with all things for our enjoyment.

[2:9]  ¹ tc ‡ Most witnesses have καὶ τάς (kai tas; so D¹ Ψ 1881 Ï) or simply καί (א² D* F G 6 365 1739 pc) after ὡσαύτως (Jwsautw"). A few important witnesses lack such words (א* A H P 33 81 1175 pc). The evidence is for the most part along “party” lines, with the shortest reading being found in the Alexandrian text, the conjunction in the Western, and the longest reading in the Byzantine tradition. Externally, the shortest reading is preferred. However, there is a good chance of homoiomeson or homoioteleuton in which case καί or καὶ τάς could have accidentally been omitted (note the αι [ai] and αι ας [ai as] in the word that follows, written here in uncial script): wsautwskaigunaikas/ wsautwskaitasgunaikas. Nevertheless, since both the καί and καὶ τάς are predictable variants, intended to fill out the meaning of the text, the shortest reading seems best able to explain the rise of the others. NA²⁷ has the καί in brackets, indicating doubts as to its authenticity.

[2:9]  ² tn Grk “to adorn themselves.” Grammatically the phrase “to adorn themselves” continues the author’s words in v. 8: “I want…likewise the women to adorn themselves.”

[2:9]  ³ tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ⁴ tn Literally a continuation of v. 9a, “not with braided hair…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:14]  ⁵ tn Grk “in you.”

[4:14]  ⁶ tn Grk “which was given to you through prophecy.” Here as in 2:15 the preposition “through” denotes not “means” but accompanying circumstances: “accompanied by prophecy.”

[4:14]  ⁷ tn Grk “with the imposition of the hands of the presbytery” (i.e., the council of elders).

[5:13]  ⁹ tn L&N 15.23 suggests the meaning, “to move about from place to place, with significant changes in direction – ‘to travel about, to wander about.’”

[5:13]  ¹⁰ tn Or “idle.” The whole clause (“going around from house to house, they learn to be lazy”) reverses the order of the Greek. The present participle περιερχόμεναι (periercomenai) may be taken as temporal (“while going around”), instrumental (“by going around”) or result (“with the result that they go around”).

[5:13]  ¹¹ tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”

[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]  ¹⁷ 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]  ¹⁸ tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ¹⁹ tn Grk “the teaching.”

[6:1]  ²⁰ tn Or “slandered.”

[6:3]  ²¹ tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).

[6:17]  ²⁵ tn Grk “in the present age.”

[6:17]  ²⁶ tn Grk “in uncertainty.”