1 Timotius 1:6--2:13
Konteks1:6 Some have strayed from these and turned away to empty discussion. 1:7 They want to be teachers of the law, but they do not understand what they are saying or the things they insist on so confidently. 1
1:8 But we know that the law is good if someone uses it legitimately, 1:9 realizing that law 2 is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers, 1:10 sexually immoral people, practicing homosexuals, 3 kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching. 1:11 This 4 accords with the glorious gospel of the blessed God 5 that was entrusted to me. 6
1:12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 1:13 even though I was formerly a blasphemer and a persecutor, and an arrogant 7 man. But I was treated with mercy because I acted ignorantly in unbelief, 1:14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. 8 1:15 This saying 9 is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! 10 1:16 But here is why I was treated with mercy: so that 11 in me as the worst, 12 Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life. 1:17 Now to the eternal king, 13 immortal, invisible, the only 14 God, be honor and glory forever and ever! 15 Amen.
1:18 I put this charge 16 before you, Timothy my child, in keeping with the prophecies once spoken about you, 17 in order that with such encouragement 18 you may fight the good fight. 1:19 To do this 19 you must hold firmly to faith and a good conscience, which some have rejected and so have suffered shipwreck in regard to the faith. 1:20 Among these are Hymenaeus and Alexander, whom I handed over to Satan 20 to be taught not to blaspheme.
2:1 First of all, then, I urge that requests, 21 prayers, intercessions, and thanks be offered on behalf of all people, 22 2:2 even for kings 23 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 24 is good and welcomed before God our Savior, 2:4 since he wants 25 all people 26 to be saved and to come to a knowledge of the truth. 2:5 For there is one God and one intermediary 27 between God and humanity, Christ Jesus, himself human, 28 2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 29 2:7 For this I was appointed a preacher and apostle – I am telling the truth; 30 I am not lying – and a teacher of the Gentiles in faith and truth. 2:8 So I want the men 31 to pray 32 in every place, lifting up holy hands 33 without anger or dispute.
2:9 Likewise 34 the women are to dress 35 in suitable apparel, with modesty and self-control. 36 Their adornment must not be 37 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 38 quietly with all submissiveness. 2:12 But I do not allow 39 a woman to teach or exercise authority 40 over a man. She must remain quiet. 41 2:13 For Adam was formed first and then Eve.
[1:7] 1 tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”
[1:9] 2 sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.
[1:10] 3 tn On this term BDAG 135 s.v. ἀρσενοκοίτης states, “a male who engages in sexual activity w. a pers. of his own sex, pederast 1 Cor 6:9…of one who assumes the dominant role in same-sex activity, opp. μαλακός…1 Ti 1:10; Pol 5:3. Cp. Ro 1:27.” L&N 88.280 states, “a male partner in homosexual intercourse – ‘homosexual.’…It is possible that ἀρσενοκοίτης in certain contexts refers to the active male partner in homosexual intercourse in contrast with μαλακός, the passive male partner” (cf. 1 Cor 6:9). Since there is a distinction in contemporary usage between sexual orientation and actual behavior, the qualification “practicing” was supplied in the translation, following the emphasis in BDAG.
[1:11] 4 tn A continuation of the preceding idea: Grk “teaching, according to the gospel.” This use of the law is in accord with the gospel entrusted to Paul (cf. Rom 7:7-16; Gal 3:23-26). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:11] 5 tn Grk “the gospel of the glory of the blessed God.”
[1:11] 6 tn Grk “with which I was entrusted.” The translation is more in line with contemporary English style.
[1:13] 7 tn Or “violent,” “cruel.”
[1:14] 8 tn Grk “with faith and love in Christ Jesus.”
[1:15] 9 tn Grk “the saying,” referring to the following citation (see 1 Tim 3:1; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
[1:15] 10 tn Grk “of whom I am the first.”
[1:16] 11 tn Grk “but because of this I was treated with mercy, so that…”
[1:16] 12 tn Grk “in me first,” making the connection with the last phrase of v. 15.
[1:17] 13 tn Or more literally, “king of the ages.”
[1:17] 14 tc Most later witnesses (א2 D1 Hc 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] 15 tn Grk “unto the ages of the ages,” an emphatic way of speaking about eternity in Greek.
[1:18] 16 sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.
[1:18] 17 sn The prophecies once spoken about you were apparently spoken at Timothy’s ordination (cf. 1 Tim 4:14) and perhaps spoke of what God would do through him. Thus they can encourage him in his work, as the next clause says.
[1:18] 18 tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).
[1:19] 19 tn In Greek this continues the same sentence from v. 18, a participle showing the means by which Timothy will accomplish his task: Grk “fight the good fight, holding firmly…”
[1:20] 20 sn The expression handed over to Satan refers to an act of discipline mentioned by Paul here and in 1 Cor 5:5, with a remedial goal, not a punitive one. The Greek word translated taught in this verse is used of “discipline, training of children” to lead them to correct behavior.
[2:1] 22 tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.
[2:2] 23 tn For “even for kings” the Greek says simply “for kings.”
[2:3] 24 tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.
[2:4] 25 tn Grk “who wants…” (but showing why such prayer is pleasing to God).
[2:4] 26 tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.
[2:5] 27 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] 28 tn Grk “one mediator between God and mankind, the human, Christ Jesus.”
[2:6] 29 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] 30 tc Most
[2:8] 31 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] 32 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] 33 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] 34 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] 35 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] 36 tn This word and its cognates are used frequently in the Pastoral Epistles. It means “moderation,” “sobriety,” “decency,” “sensibleness,” or “sound judgment.”
[2:9] 37 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] 38 tn Or “receive instruction.”
[2:12] 39 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] 40 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] 41 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.
