1 Timothy 4:8

4:8 For “physical exercise ¹  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 5:25

5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.

1 Timothy 2:2

2:2 even for kings ²  and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.

1 Timothy 6:5

6:5 and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness ³  is a way of making a profit.

1 Timothy 6:19

6:19 In this way they will save up ⁴  a treasure for themselves as a firm foundation ⁵  for the future and so lay hold of ⁶  what is truly life.

1 Timothy 3:8

3:8 Deacons likewise must be dignified, ⁷  not two-faced, ⁸  not given to excessive drinking, ⁹  not greedy for gain,

1 Timothy 3:11

3:11 Likewise also their wives ¹⁰  must be dignified, not slanderous, temperate, faithful in every respect.

1 Timothy 4:2

4:2 influenced by the hypocrisy of liars ¹¹  whose consciences are seared. ¹² 

1 Timothy 1:3

Timothy’s Task in Ephesus

1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus ¹³  to instruct ¹⁴  certain people not to spread false teachings, ¹⁵ 

1 Timothy 5:10

5:10 and has a reputation for good works: as one who has raised children, ¹⁶  practiced hospitality, washed the feet of the saints, helped those in distress – as one who has exhibited all kinds of good works. ¹⁷ 

1 Timothy 3:4

3:4 He must manage his own household well and keep his children in control without losing his dignity. ¹⁸ 

1 Timothy 1:4

1:4 nor to occupy themselves with myths and interminable genealogies. ¹⁹  Such things promote useless speculations rather than God’s redemptive plan ²⁰  that operates by faith.

1 Timothy 1:13

1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant ²¹  man. But I was treated with mercy because I acted ignorantly in unbelief,

1 Timothy 2:9

Conduct of Women

2:9 Likewise ²²  the women are to dress ²³  in suitable apparel, with modesty and self-control. ²⁴  Their adornment must not be ²⁵  with braided hair and gold or pearls or expensive clothing,

1 Timothy 4:12

4:12 Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, ²⁶  and purity.

1 Timothy 5:13

5:13 And besides that, going around ²⁷  from house to house they learn to be lazy, ²⁸  and they are not only lazy, but also gossips and busybodies, talking about things they should not. ²⁹ 

[4:8]  ¹ tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).

[2:2]  ² tn For “even for kings” the Greek says simply “for kings.”

[6:5]  ³ 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.

[6:19]  ⁴ tn Grk “saving up” (the continuation of 6:18). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 19.

[6:19]  ⁵ tn Grk “treasuring up a good foundation.”

[6:19]  ⁶ tn Grk “that they may lay hold of.”

[3:8]  ⁵ tn Or “respectable, honorable, of serious demeanor.”

[3:8]  ⁶ tn Or “insincere,” “deceitful”; Grk “speaking double.”

[3:8]  ⁷ tn Grk “not devoted to much wine.”

[3:11]  ⁶ tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaika") which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives” – referring to the wives of the deacons – is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.

[4:2]  ⁷ tn Grk “in the hypocrisy of liars.”

[4:2]  ⁸ tn Or “branded.” The Greek verb καυστηριάζω (kausthriazw) can be used to refer either to the cause (“brand”) or the effect (“seared”).

[1:3]  ⁸ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[1:3]  ⁹ tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.

[1:3]  ¹⁰ tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).

[5:10]  ⁹ tn Grk “if she raised children.” The phrase “if she raised children” begins a series of conditional clauses running to the end of the verse. These provide specific examples of her good works (v. 10a).

[5:10]  ¹⁰ tn Grk “followed after every good work.”

[3:4]  ¹⁰ tn Grk “having children in submission with all dignity.” The last phrase, “keep his children in control without losing his dignity,” may refer to the children rather than the parent: “having children who are obedient and respectful.”

[1:4]  ¹¹ 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]  ¹² 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.

[1:13]  ¹² tn Or “violent,” “cruel.”

[2:9]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ¹⁶ 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.

[4:12]  ¹⁴ tn Or “faith.”

[5:13]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”