1 Timothy 4:13

4:13 Until I come, give attention to the public reading of scripture, ¹  to exhortation, to teaching.

1 Timothy 1:10

1:10 sexually immoral people, practicing homosexuals, ²  kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching.

1 Timothy 5:17

5:17 Elders who provide effective leadership ³  must be counted worthy ⁴  of double honor, ⁵  especially those who work hard in speaking ⁶  and teaching.

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 ⁷  with deceiving spirits and demonic teachings, ⁸ 

1 Timothy 4:6

4:6 By pointing out such things to the brothers and sisters, ⁹  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. ¹⁰ 

1 Timothy 4:16

4:16 Be conscientious about how you live and what you teach. ¹¹  Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timothy 6:1

6:1 Those who are under the yoke as slaves ¹²  must regard their own masters as deserving of full respect. This will prevent ¹³  the name of God and Christian teaching ¹⁴  from being discredited. ¹⁵ 

1 Timothy 6:3

6:3 If someone spreads false teachings ¹⁶  and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness,

[4:13]  ¹ tn Grk “reading.”

[1:10]  ² tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.

[5:17]  ³ tn Grk “who lead well.”

[5:17]  ⁴ tn Or “deserving.”

[5:17]  ⁵ tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”

[5:17]  ⁶ tn Or “in preaching”; Grk “in word.”

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

[4:1]  ⁵ tn Grk “teachings of demons” (speaking of the source of these doctrines).

[4:6]  ⁵ 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]  ⁶ 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.

[4:16]  ⁶ tn Grk “about yourself and your teaching.”

[6:1]  ⁷ 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]  ⁸ tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ⁹ tn Grk “the teaching.”

[6:1]  ¹⁰ tn Or “slandered.”

[6:3]  ⁸ tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).