1 Timotius 5:17

5:17 Elders who provide effective leadership ¹  must be counted worthy ²  of double honor, ³  especially those who work hard in speaking ⁴  and teaching.

1 Timotius 6:1

6:1 Those who are under the yoke as slaves ⁵  must regard their own masters as deserving of full respect. This will prevent ⁶  the name of God and Christian teaching ⁷  from being discredited. ⁸ 

1 Timotius 6:3

6:3 If someone spreads false teachings ⁹  and does not agree with sound words (that is, those of our Lord Jesus Christ) and with the teaching that accords with godliness,

1 Timotius 6:2

6:2 But those who have believing masters must not show them less respect ¹⁰  because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. ¹¹ 

Summary of Timothy’s Duties

Teach them and exhort them about these things. ¹² 

Yohanes 1:9

1:9 The true light, who gives light to everyone, ¹³  was coming into the world. ¹⁴ 

[5:17]  ¹ tn Grk “who lead well.”

[5:17]  ² tn Or “deserving.”

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

[5:17]  ⁴ tn Or “in preaching”; Grk “in word.”

[6:1]  ⁵ 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]  ⁶ tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).

[6:1]  ⁷ tn Grk “the teaching.”

[6:1]  ⁸ tn Or “slandered.”

[6:3]  ⁹ tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).

[6:2]  ¹⁰ tn Or “think the less of them”; Grk “despise them,” “look down on them.”

[6:2]  ¹¹ tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

[6:2]  ¹² tn Grk “these things teach and exhort.”

[1:9]  ¹³ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹⁴ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.