1 Timotius 2:2
Konteks2:2 even for kings 1 and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.
1 Timotius 3:16
Konteks3:16 And we all agree, 2 our religion contains amazing revelation: 3
He 4 was revealed in the flesh,
vindicated by the Spirit, 5
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
1 Timotius 4:7-8
Konteks4:7 But reject those myths 6 fit only for the godless and gullible, 7 and train yourself for godliness. 4:8 For “physical exercise 8 has some value, but godliness is valuable in every way. It holds promise for the present life and for the life to come.”
1 Timotius 6:3
Konteks6:3 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 6:5-6
Konteks6:5 and constant bickering by people corrupted in their minds and deprived of the truth, who suppose that godliness 10 is a way of making a profit. 6:6 Now godliness combined with contentment brings great profit.
1 Timotius 6:11
Konteks6:11 But you, as a person dedicated to God, 11 keep away from all that. 12 Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.
[2:2] 1 tn For “even for kings” the Greek says simply “for kings.”
[3:16] 2 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 3 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] 4 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.
[4:7] 6 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] 7 tn Grk “the godless and old-wifely myths.”
[4:8] 8 tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).
[6:3] 9 tn Grk “teaches other doctrines,” (different from apostolic teaching, cf. 1 Tim 1:3).
[6:5] 10 tc Although most witnesses, including some early versions and fathers (D2 Ψ Ï sy Cyp Lcf Ambst), have ἀφίστασο ἀπὸ τῶν τοιούτων (afistaso apo’ twn toioutwn, “stay away from such things!”) after εὐσεβείαν (eusebeian, “godliness”; thus, “who suppose that godliness is a way of making a profit; stay away from such things!”), there seems to be little good reason for this clause’s omission in some of the oldest and best witnesses (א A D* F G 048 6 33 81 1175 1739 1881 lat co). It is likely that it crept into the text early, perhaps as a marginal comment, but it should not be considered authentic in light of the strong external evidence against it.