1 Timotius 2:1--6:2
Konteks2:1 First of all, then, I urge that requests, 1 prayers, intercessions, and thanks be offered on behalf of all people, 2 2:2 even for kings 3 and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity. 2:3 Such prayer for all 4 is good and welcomed before God our Savior, 2:4 since he wants 5 all people 6 to be saved and to come to a knowledge of the truth. 2:5 For there is one God and one intermediary 7 between God and humanity, Christ Jesus, himself human, 8 2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 9 2:7 For this I was appointed a preacher and apostle – I am telling the truth; 10 I am not lying – and a teacher of the Gentiles in faith and truth. 2:8 So I want the men 11 to pray 12 in every place, lifting up holy hands 13 without anger or dispute.
2:9 Likewise 14 the women are to dress 15 in suitable apparel, with modesty and self-control. 16 Their adornment must not be 17 with braided hair and gold or pearls or expensive clothing, 2:10 but with good deeds, as is proper for women who profess reverence for God. 2:11 A woman must learn 18 quietly with all submissiveness. 2:12 But I do not allow 19 a woman to teach or exercise authority 20 over a man. She must remain quiet. 21 2:13 For Adam was formed first and then Eve. 2:14 And Adam was not deceived, but the woman, because she was fully deceived, 22 fell into transgression. 23 2:15 But she will be delivered through childbearing, 24 if she 25 continues in faith and love and holiness with self-control.
3:1 This saying 26 is trustworthy: “If someone aspires to the office of overseer, 27 he desires a good work.” 3:2 The overseer 28 then must be above reproach, the husband of one wife, 29 temperate, self-controlled, respectable, hospitable, an able teacher, 3:3 not a drunkard, not violent, but gentle, not contentious, free from the love of money. 3:4 He must manage his own household well and keep his children in control without losing his dignity. 30 3:5 But if someone does not know how to manage his own household, how will he care for the church of God? 3:6 He must not be a recent convert or he may become arrogant 31 and fall into the punishment that the devil will exact. 32 3:7 And he must be well thought of by 33 those outside the faith, 34 so that he may not fall into disgrace and be caught by the devil’s trap. 35
3:8 Deacons likewise must be dignified, 36 not two-faced, 37 not given to excessive drinking, 38 not greedy for gain, 3:9 holding to the mystery of the faith 39 with a clear conscience. 3:10 And these also must be tested first and then let them serve as deacons if they are found blameless. 3:11 Likewise also their wives 40 must be dignified, not slanderous, temperate, faithful in every respect. 3:12 Deacons must be husbands of one wife 41 and good managers of their children and their own households. 3:13 For those who have served well as deacons gain a good standing for themselves 42 and great boldness in the faith that is in Christ Jesus. 43
3:14 I hope to come to you soon, but I am writing these instructions 44 to you 3:15 in case I am delayed, to let you know how people ought to conduct themselves 45 in the household of God, because it is 46 the church of the living God, the support and bulwark of the truth. 3:16 And we all agree, 47 our religion contains amazing revelation: 48
He 49 was revealed in the flesh,
vindicated by the Spirit, 50
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
4:1 Now the Spirit explicitly says that in the later times some will desert the faith and occupy themselves 51 with deceiving spirits and demonic teachings, 52 4:2 influenced by the hypocrisy of liars 53 whose consciences are seared. 54 4:3 They will prohibit marriage and require abstinence from foods that God created to be received with thanksgiving by those who believe and know the truth. 4:4 For every creation of God is good and no food 55 is to be rejected if it is received with thanksgiving. 4:5 For it is sanctified by God’s word and by prayer.
4:6 By pointing out such things to the brothers and sisters, 56 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. 57 4:7 But reject those myths 58 fit only for the godless and gullible, 59 and train yourself for godliness. 4:8 For “physical exercise 60 has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.” 4:9 This saying 61 is trustworthy and deserves full acceptance. 4:10 In fact this is why 62 we work hard and struggle, 63 because we have set our hope on the living God, who is the Savior of all people, 64 especially of believers.
4:11 Command and teach these things. 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, 65 and purity. 4:13 Until I come, give attention to the public reading of scripture, 66 to exhortation, to teaching. 4:14 Do not neglect the spiritual gift you have, 67 given to you and confirmed by prophetic words 68 when the elders laid hands on you. 69 4:15 Take pains with these things; be absorbed in them, so that everyone will see your progress. 70 4:16 Be conscientious about how you live and what you teach. 71 Persevere in this, because by doing so you will save both yourself and those who listen to you.
5:1 Do not address an older man harshly 72 but appeal to him as a father. Speak to younger men as brothers, 73 5:2 older women as mothers, and younger women as sisters – with complete purity.
5:3 Honor 74 widows who are truly in need. 75 5:4 But if a widow has children or grandchildren, they should first learn to fulfill their duty 76 toward their own household and so repay their parents what is owed them. 77 For this is what pleases God. 78 5:5 But the widow who is truly in need, and completely on her own, 79 has set her hope on God and continues in her pleas and prayers night and day. 5:6 But the one who lives for pleasure is dead even 80 while she lives. 5:7 Reinforce 81 these commands, 82 so that they will be beyond reproach. 5:8 But if someone does not provide for his own, 83 especially his own family, he has denied the faith and is worse than an unbeliever.
5:9 No widow should be put on the list 84 unless 85 she is at least sixty years old, was the wife of one husband, 86 5:10 and has a reputation for good works: as one who has raised children, 87 practiced hospitality, washed the feet of the saints, helped those in distress – as one who has exhibited all kinds of good works. 88 5:11 But do not accept younger widows on the list, 89 because their passions may lead them away from Christ 90 and they will desire to marry, 5:12 and so incur judgment for breaking their former pledge. 91 5:13 And besides that, going around 92 from house to house they learn to be lazy, 93 and they are not only lazy, but also gossips and busybodies, talking about things they should not. 94 5:14 So I want younger women to marry, raise children, and manage a household, in order to give the adversary no opportunity to vilify us. 95 5:15 For some have already wandered away to follow Satan. 96 5:16 If a believing woman 97 has widows in her family, 98 let her help them. The church should not be burdened, so that it may help the widows who are truly in need. 99
5:17 Elders who provide effective leadership 100 must be counted worthy 101 of double honor, 102 especially those who work hard in speaking 103 and teaching. 5:18 For the scripture says, “Do not muzzle an ox while it is treading out the grain,” 104 and, “The worker deserves his pay.” 105 5:19 Do not accept an accusation against an elder unless it can be confirmed by two or three witnesses. 106 5:20 Those guilty of sin 107 must be rebuked 108 before all, 109 as a warning to the rest. 110 5:21 Before God and Christ Jesus and the elect angels, I solemnly charge you to carry out these commands without prejudice or favoritism of any kind. 111 5:22 Do not lay hands on anyone 112 hastily and so identify with the sins of others. 113 Keep yourself pure. 5:23 (Stop drinking just water, but use a little wine for your digestion 114 and your frequent illnesses.) 115 5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. 116 5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.
6:1 Those who are under the yoke as slaves 117 must regard their own masters as deserving of full respect. This will prevent 118 the name of God and Christian teaching 119 from being discredited. 120 6:2 But those who have believing masters must not show them less respect 121 because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. 122
Teach them and exhort them about these things. 123
[2:1] 2 tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.
[2:2] 3 tn For “even for kings” the Greek says simply “for kings.”
[2:3] 4 tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.
[2:4] 5 tn Grk “who wants…” (but showing why such prayer is pleasing to God).
[2:4] 6 tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.
[2:5] 7 tn Traditionally this word (μεσίτης, mesith") is rendered “mediator,” but this conveys a wrong impression in contemporary English. Jesus was not a mediator, for example, who worked for compromise between opposing parties. Instead he was the only one able to go between man and God to enable them to have a relationship, but entirely on God’s terms.
[2:5] 8 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
[2:6] 9 sn Revealing God’s purpose at his appointed time is a difficult expression without clear connection to the preceding, literally “a testimony at the proper time.” This may allude to testimony about Christ’s atoning work given by Paul and others (as v. 7 mentions). But it seems more likely to identify Christ’s death itself as a testimony to God’s gracious character (as vv. 3-4 describe). This testimony was planned from all eternity, but now has come to light at the time God intended, in the work of Christ. See 2 Tim 1:9-10; Titus 2:11-14; 3:4-7 for similar ideas.
[2:7] 10 tc Most
[2:8] 11 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] 12 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] 13 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).
[2:9] 14 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] 15 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] 16 tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”
[2:9] 17 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.
[2:11] 18 tn Or “receive instruction.”
[2:12] 19 sn But I do not allow. Although the Greek conjunction δέ (de) can have a simple connective force (“and”), it is best to take it as contrastive here: Verse 11 gives a positive statement (that is to say, that a woman should learn). This was a radical and liberating departure from the Jewish view that women were not to learn the law.
[2:12] 20 tn According to BDAG 150 s.v. αὐθεντέω this Greek verb means “to assume a stance of independent authority, give orders to, dictate to” (cf. JB “tell a man what to do”).
[2:12] 21 tn Grk “but to be in quietness.” The phrase ἐν ἡσυχίᾳ (en Jhsucia) is used in Greek literature either of absolute silence or of a quiet demeanor.
[2:14] 22 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] 23 tn Grk “has come to be in transgression” (with an emphasis on the continuing consequences of that fall).
[2:15] 24 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] 25 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.
[3:1] 26 tn Grk “the saying,” referring to the following citation (see 1 Tim 1:15; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
[3:1] 27 tn Grk “aspires to oversight.”
[3:2] sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”). Paul almost casually changes between singular and plural in both chapters.
[3:2] 29 tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”
[3:4] 30 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.”
[3:6] 31 tn Grk “that he may not become arrogant.”
[3:6] 32 tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.
[3:7] 33 tn Or “have a good reputation with”; Grk “have a good testimony from.”
[3:7] 34 tn Grk “the ones outside.”
[3:7] 35 tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.
[3:8] 36 tn Or “respectable, honorable, of serious demeanor.”
[3:8] 37 tn Or “insincere,” “deceitful”; Grk “speaking double.”
[3:8] 38 tn Grk “not devoted to much wine.”
[3:9] 39 sn The mystery of the faith is a reference to the revealed truths of the Christian faith.
[3:11] 40 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.
[3:12] 41 tn Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).
[3:13] 42 sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakonew], as in 1 Tim 3:10, 13).
[3:13] 43 sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth; but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.
[3:14] 44 tn Grk “these things.”
[3:14] sn These instructions refer to the instructions about local church life, given in 1 Tim 2:1–3:13.
[3:15] 45 tn Grk “how it is necessary to behave.”
[3:15] 46 tn Grk “which is” (but the relative clause shows the reason for such conduct).
[3:16] 47 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 48 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God – “devotion, reverence”; (2) the conduct that befits that attitude – “godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct – “religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
[3:16] 49 tc The Byzantine text along with a few other witnesses (אc Ac C2 D2 Ψ [88 pc] 1739 1881 Ï vgms) read θεός (qeos, “God”) for ὅς (Jos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other
[3:16] tn Grk “who.”
[3:16] sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[4:1] 51 tn Or “desert the faith by occupying themselves.”
[4:1] 52 tn Grk “teachings of demons” (speaking of the source of these doctrines).
[4:2] 53 tn Grk “in the hypocrisy of liars.”
[4:2] 54 tn Or “branded.” The Greek verb καυστηριάζω (kausthriazw) can be used to refer either to the cause (“brand”) or the effect (“seared”).
[4:2] sn Consciences are seared. The precise meaning of this phrase is somewhat debated. Three primary interpretations are (1) the consciences of these false teachers are “branded” with Satan’s mark to indicate ownership, (2) their consciences are “branded” with a penal mark to show they are lawbreakers, or (3) their consciences have been “seared” (i.e., totally burnt and desensitized) so that they are unable to notice the difference between right and wrong. See G. W. Knight, Pastoral Epistles (NIGTC), 189.
[4:6] 56 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] 57 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.
[4:7] 58 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] 59 tn Grk “the godless and old-wifely myths.”
[4:8] 60 tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).
[4:9] sn This saying. The literal phrase “the saying” refers to the preceding citation. See 1 Tim 1:15; 3:1; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase.
[4:10] 62 tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.
[4:10] 63 tc A number of
[4:10] 64 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here in a generic sense, referring to both men and women, and is thus translated “people.”
[4:13] sn The public reading of scripture refers to reading the scripture out loud in the church services. In a context where many were illiterate and few could afford private copies of scripture, such public reading was especially important.
[4:14] 68 tn Grk “which was given to you through prophecy.” Here as in 2:15 the preposition “through” denotes not “means” but accompanying circumstances: “accompanied by prophecy.”
[4:14] sn These prophetic words perhaps spoke of what God would do through Timothy in his ministry (cf. 1 Tim 1:18).
[4:14] 69 tn Grk “with the imposition of the hands of the presbytery” (i.e., the council of elders).
[4:15] 70 tn Grk “that your progress may be evident to all.”
[4:16] 71 tn Grk “about yourself and your teaching.”
[5:1] 72 tn Or “Do not speak harshly to an older man.”
[5:1] 73 tn No verb “speak” is stated in this clause, but it continues the sense of the preceding.
[5:3] 74 sn The word honor here carries the double meaning of respect and financial support. This Greek word can imply both senses, and both are intended in this context.
[5:3] 75 tn Grk “the real widows,” “those who are really widows.”
[5:4] 76 tn Or “to practice their religion.”
[5:4] 77 tn Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”
[5:4] 78 tn Grk “for this is pleasing in the sight of God.”
[5:5] 79 tn Or “left all alone.”
[5:6] 80 tn For “is dead even” the Greek text reads “has died.”
[5:7] 81 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:7] 82 tn Grk “and command these things.”
[5:8] 83 tn That is, “his own relatives.”
[5:9] 84 sn This list was an official enrollment, apparently with a formal pledge to continue as a widow and serve the Lord in that way (cf. v. 12). It was either (1) the list of “true widows” who were given support by the church or (2) a smaller group of older women among the supported widows who were qualified for special service (perhaps to orphans, other widows, the sick, etc.). Most commentators understand it to be the former, since a special group is not indicated clearly. See G. W. Knight, Pastoral Epistles, 222-23 for discussion.
[5:9] 85 tn Grk “let a widow be enrolled if she has reached not less than sixty years.”
[5:9] 86 tn Or “a woman married only once,” “was devoted solely to her husband” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; Titus 1:6).
[5:10] 87 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] 88 tn Grk “followed after every good work.”
[5:11] 89 tn Grk “refuse younger widows.”
[5:11] 90 tn With a single verb and object, this clause means “pursue sensuous desires in opposition to Christ.”
[5:12] 91 tn Grk “incurring judgment because they reject their first faith.”
[5:12] sn The pledge refers most likely to a vow not to remarry undertaken when a widow is put on the list (cf. 1 Tim 5:9).
[5:13] 92 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] 93 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] 94 tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”
[5:14] 95 tn Grk “for the sake of reviling.”
[5:15] 96 tn Grk “wandered away after Satan.”
[5:16] 97 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] 98 tn Grk “has widows.”
[5:16] 99 tn Grk “the real widows,” “those who are really widows.”
[5:17] 100 tn Grk “who lead well.”
[5:17] 102 tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”
[5:17] 103 tn Or “in preaching”; Grk “in word.”
[5:18] 104 sn A quotation from Deut 25:4.
[5:18] 105 sn A quotation from Luke 10:7.
[5:19] 106 sn An allusion to Deut 17:6, 19:15.
[5:20] 107 sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.
[5:20] 108 tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.
[5:20] 109 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] 110 tn Grk “that the rest may have fear.”
[5:21] 111 tn Grk “doing nothing according to partiality.”
[5:22] 112 tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.
[5:22] 113 tn Grk “and do not share in the sins of others.”
[5:23] 114 tn Grk “for the sake of your stomach.”
[5:23] 115 sn This verse gives parenthetical advice to Timothy, to clarify what it means to keep pure (5:22c). Verse 24 resumes the instructions about elders.
[5:24] 116 tn Grk “they [the sins] follow after others.”
[6:1] 117 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] 118 tn Grk “that the name…may not be slandered” (a continuation of the preceding sentence).
[6:1] 119 tn Grk “the teaching.”
[6:2] 121 tn Or “think the less of them”; Grk “despise them,” “look down on them.”
[6:2] 122 tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).
