1 Timotius 1:17

1:17 Now to the eternal king, ¹  immortal, invisible, the only ²  God, be honor and glory forever and ever! ³  Amen.

1 Timotius 2:8

2:8 So I want the men ⁴  to pray ⁵  in every place, lifting up holy hands ⁶  without anger or dispute.

1 Timotius 4:7

4:7 But reject those myths ⁷  fit only for the godless and gullible, ⁸  and train yourself for godliness.

1 Timotius 4:16

4:16 Be conscientious about how you live and what you teach. ⁹  Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timotius 5:20

5:20 Those guilty of sin ¹⁰  must be rebuked ¹¹  before all, ¹²  as a warning to the rest. ¹³ 

1 Timotius 6:1

6:1 Those who are under the yoke as slaves ¹⁴  must regard their own masters as deserving of full respect. This will prevent ¹⁵  the name of God and Christian teaching ¹⁶  from being discredited. ¹⁷ 

1 Timotius 6:9

6:9 Those who long to be rich, however, stumble into temptation and a trap and many senseless and harmful desires that plunge people into ruin and destruction.

[1:17]  ¹ tn Or more literally, “king of the ages.”

[1:17]  ² tc Most later witnesses (א² D¹ H^c Ψ 1881 Ï) have “wise” (σόφῳ, swfw) here (thus, “the only wise God”), while the earlier and better witnesses (א* A D* F G H* 33 1739 lat co) lack this adjective. Although it could be argued that the longer reading is harder since it does not as emphatically affirm monotheism, it is more likely that scribes borrowed σόφῳ from Rom 16:27 where μόνῳ σόφῳ θεῷ (monw sofw qew, “the only wise God”) is textually solid.

[1:17]  ³ tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.

[2:8]  ⁴ tn The word translated “men” here (ἀνήρ, anhr) refers to adult males, not people in general. Note the command given to “the women” in v. 9.

[2:8]  ⁵ sn To pray. In this verse Paul resumes and concludes the section about prayer begun in 2:1-2. 1 Tim 2:3-7 described God’s concern for all people as the motive for such prayer.

[2:8]  ⁶ sn Paul uses a common ancient posture in prayer (lifting up holy hands) as a figure of speech for offering requests from a holy life (without anger or dispute).

[4:7]  ⁷ sn Those myths refer to legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 2 Tim 4:4; and Titus 1:14.

[4:7]  ⁸ tn Grk “the godless and old-wifely myths.”

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

[5:20]  ¹⁰ sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.

[5:20]  ¹¹ tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.

[5:20]  ¹² tn “Before all” probably refers to the whole congregation, not just all the elders; “the rest” is more likely to denote the remaining elders.

[5:20]  ¹³ tn Grk “that the rest may have fear.”

[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.”