1 Timothy 5:6

5:6 But the one who lives for pleasure is dead even ¹  while she lives.

1 Timothy 6:6

6:6 Now godliness combined with contentment brings great profit.

1 Timothy 4:15

4:15 Take pains with these things; be absorbed in them, so that everyone will see your progress. ² 

1 Timothy 2:9

Conduct of Women

2:9 Likewise ³  the women are to dress ⁴  in suitable apparel, with modesty and self-control. ⁵  Their adornment must not be ⁶  with braided hair and gold or pearls or expensive clothing,

1 Timothy 4:8

4:8 For “physical exercise ⁷  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 2:14

2:14 And Adam was not deceived, but the woman, because she was fully deceived, ⁸  fell into transgression. ⁹ 

1 Timothy 5:19

5:19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. ¹⁰ 

1 Timothy 6:21

6:21 By professing it, some have strayed from the faith. ¹¹  Grace be with you all. ¹² 

1 Timothy 1:4

1:4 nor to occupy themselves with myths and interminable genealogies. ¹³  Such things promote useless speculations rather than God’s redemptive plan ¹⁴  that operates by faith.

1 Timothy 1:14

1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. ¹⁵ 

1 Timothy 5:18

5:18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,” ¹⁶  and, “The worker deserves his pay.” ¹⁷ 

1 Timothy 4:6

4:6 By pointing out such things to the brothers and sisters, ¹⁸  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. ¹⁹ 

1 Timothy 5:5

5:5 But the widow who is truly in need, and completely on her own, ²⁰  has set her hope on God and continues in her pleas and prayers night and day.

1 Timothy 5:16

5:16 If a believing woman ²¹  has widows in her family, ²²  let her help them. The church should not be burdened, so that it may help the widows who are truly in need. 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 6:10

6:10 For the love of money is the root ²⁸  of all evils. ²⁹  Some people in reaching for it have strayed from the faith and stabbed themselves with many pains.

1 Timothy 5:4

5:4 But if a widow has children or grandchildren, they should first learn to fulfill their duty ³⁰  toward their own household and so repay their parents what is owed them. ³¹  For this is what pleases God. ³² 

[5:6]  ¹ tn For “is dead even” the Greek text reads “has died.”

[4:15]  ² tn Grk “that your progress may be evident to all.”

[2:9]  ³ 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]  ⁴ 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]  ⁵ tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”

[2:9]  ⁶ 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.

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

[2:14]  ⁵ tn This phrase uses a compound form of the same verb as in v. 14a: “deceived” vs. “deceived out, completely deceived.” The two verbs could be synonymous, but because of the close contrast in this context, it seems that a stronger meaning is intended for the second verb.

[2:14]  ⁶ tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).

[5:19]  ⁶ sn An allusion to Deut 17:6, 19:15.

[6:21]  ⁷ tn Grk “have deviated concerning the faith.”

[6:21]  ⁸ tc Most witnesses (א² D¹ Ψ Ï sy) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses (א* A D* F G 33 81 1739* 1881 it sa) lack the particle, indicating that the letter concluded with “Grace be with you all.”

[1:4]  ⁸ 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]  ⁹ 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.

[1:14]  ⁹ tn Grk “with faith and love in Christ Jesus.”

[5:18]  ¹⁰ sn A quotation from Deut 25:4.

[5:18]  ¹¹ sn A quotation from Luke 10:7.

[4:6]  ¹¹ 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]  ¹² 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.

[5:5]  ¹² tn Or “left all alone.”

[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]  ¹⁴ 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]  ¹⁵ tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ¹⁶ tn Grk “the teaching.”

[6:1]  ¹⁷ tn Or “slandered.”

[6:10]  ¹⁵ tn This could be taken to mean “a root,” but the phrase “of all evils” clearly makes it definite. This seems to be not entirely true to life (some evils are unrelated to love of money), but it should be read as a case of hyperbole (exaggeration to make a point more strongly).

[6:10]  ¹⁶ tn Many translations render this “of all kinds of evil,” especially to allow for the translation “a root” along with it. But there is no parallel for taking a construction like this to mean “all kinds of” or “every kind of.” The normal sense is “all evils.”

[5:4]  ¹⁶ tn Or “to practice their religion.”

[5:4]  ¹⁷ tn Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”

[5:4]  ¹⁸ tn Grk “for this is pleasing in the sight of God.”