1 Timothy 5:24

5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. ¹ 

1 Timothy 5:13

5:13 And besides that, going around ²  from house to house they learn to be lazy, ³  and they are not only lazy, but also gossips and busybodies, talking about things they should not. ⁴ 

1 Timothy 1:16

1:16 But here is why I was treated with mercy: so that ⁵  in me as the worst, ⁶  Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

1 Timothy 1:10

1:10 sexually immoral people, practicing homosexuals, ⁷  kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching.

1 Timothy 2:15

2:15 But she will be delivered through childbearing, ⁸  if she ⁹  continues in faith and love and holiness with self-control.

1 Timothy 4:15

4:15 Take pains with these things; be absorbed in them, so that everyone will see your progress. ¹⁰ 

1 Timothy 6:11

6:11 But you, as a person dedicated to God, ¹¹  keep away from all that. ¹²  Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.

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 4:16

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

[5:24]  ¹ tn Grk “they [the sins] follow after others.”

[5:13]  ² 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]  ³ 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]  ⁴ tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”

[1:16]  ³ tn Grk “but because of this I was treated with mercy, so that…”

[1:16]  ⁴ tn Grk “in me first,” making the connection with the last phrase of v. 15.

[1:10]  ⁴ 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.

[2:15]  ⁵ tn Or “But she will be preserved through childbearing,” or “But she will be saved in spite of childbearing.” This verse is notoriously difficult to interpret, though there is general agreement about one point: Verse 15 is intended to lessen the impact of vv. 13-14. There are several interpretive possibilities here, though the first three can be readily dismissed (cf. D. Moo, “1 Timothy 2:11-15: Meaning and Significance,” TJ 1 [1980]: 70-73). (1) Christian women will be saved, but only if they bear children. This view is entirely unlikely for it lays a condition on Christian women that goes beyond grace, is unsupported elsewhere in scripture, and is explicitly against Paul’s and Jesus’ teaching on both marriage and salvation (cf. Matt 19:12; 1 Cor 7:8-9, 26-27, 34-35; 1 Tim 5:3-10). (2) Despite the curse, Christian women will be kept safe when bearing children. This view also is unlikely, both because it has little to do with the context and because it is not true to life (especially life in the ancient world with its high infant mortality rate). (3) Despite the sin of Eve and the results to her progeny, she would be saved through the childbirth – that is, through the birth of the Messiah, as promised in the protevangelium (Gen 3:15). This view sees the singular “she” as referring first to Eve and then to all women (note the change from singular to plural in this verse). Further, it works well in the context. However, there are several problems with it: [a] The future tense (σωθήσηται, swqhshtai) is unnatural if referring to the protevangelium or even to the historical fact of the Messiah’s birth; [b] that only women are singled out as recipients of salvation seems odd since the birth of the Messiah was necessary for the salvation of both women and men; [c] as ingenious as this view is, its very ingenuity is its downfall, for it is overly subtle; and [d] the term τεκνογονία (teknogonia) refers to the process of childbirth rather than the product. And since it is the person of the Messiah (the product of the birth) that saves us, the term is unlikely to be used in the sense given it by those who hold this view. There are three other views that have greater plausibility: (4) This may be a somewhat veiled reference to the curse of Gen 3:16 in order to clarify that though the woman led the man into transgression (v. 14b), she will be saved spiritually despite this physical reminder of her sin. The phrase is literally “through childbearing,” but this does not necessarily denote means or instrument here. Instead it may show attendant circumstance (probably with a concessive force): “with, though accompanied by” (cf. BDAG 224 s.v. δία A.3.c; Rom 2:27; 2 Cor 2:4; 1 Tim 4:14). (5) “It is not through active teaching and ruling activities that Christian women will be saved, but through faithfulness to their proper role, exemplified in motherhood” (Moo, 71). In this view τεκνογονία is seen as a synecdoche in which child-rearing and other activities of motherhood are involved. Thus, one evidence (though clearly not an essential evidence) of a woman’s salvation may be seen in her decision to function in this role. (6) The verse may point to some sort of proverbial expression now lost, in which “saved” means “delivered” and in which this deliverance was from some of the devastating effects of the role reversal that took place in Eden. The idea of childbearing, then, is a metonymy of part for the whole that encompasses the woman’s submission again to the leadership of the man, though it has no specific soteriological import (but it certainly would have to do with the outworking of redemption).

[2:15]  ⁶ tn There is a shift to the plural here (Grk “if they continue”), but it still refers to the woman in a simple shift from generic singular to generic plural.

[4:15]  ⁶ tn Grk “that your progress may be evident to all.”

[6:11]  ⁷ tn Grk “O man of God.”

[6:11]  ⁸ tn Grk “flee these things.”

[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).

[4:16]  ⁹ tn Grk “about yourself and your teaching.”