1 Timotius 2:3

2:3 Such prayer for all ¹  is good and welcomed before God our Savior,

1 Timotius 4:15

4:15 Take pains with these things; be absorbed in them, so that everyone will see your progress. ² 

1 Timotius 1:19

1:19 To do this ³  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 Timotius 5:25

5:25 Similarly good works are also obvious, and the ones that are not cannot remain hidden.

1 Timotius 1:18

1:18 I put this charge ⁴  before you, Timothy my child, in keeping with the prophecies once spoken about you, ⁵  in order that with such encouragement ⁶  you may fight the good fight.

1 Timotius 6:4

6:4 he is conceited and understands nothing, but has an unhealthy interest in controversies and verbal disputes. This gives rise to envy, dissension, slanders, evil suspicions,

1 Timotius 2:7

2:7 For this I was appointed a preacher and apostle – I am telling the truth; ⁷  I am not lying – and a teacher of the Gentiles in faith and truth.

1 Timotius 4:12

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, ⁸  and purity.

1 Timotius 1:4

1:4 nor to occupy themselves with myths and interminable genealogies. ⁹  Such things promote useless speculations rather than God’s redemptive plan ¹⁰  that operates by faith.

1 Timotius 5:4

5:4 But if a widow has children or grandchildren, they should first learn to fulfill their duty ¹¹  toward their own household and so repay their parents what is owed them. ¹²  For this is what pleases God. ¹³ 

1 Timotius 2:6

2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. ¹⁴ 

1 Timotius 3:1

Qualifications for Overseers and Deacons

3:1 This saying ¹⁵  is trustworthy: “If someone aspires to the office of overseer, ¹⁶  he desires a good work.”

1 Timotius 4:11

4:11 Command and teach these things.

1 Timotius 3:14

Conduct in God’s Church

3:14 I hope to come to you soon, but I am writing these instructions ¹⁷  to you

1 Timotius 5:7

5:7 Reinforce ¹⁸  these commands, ¹⁹  so that they will be beyond reproach.

1 Timotius 4:8

4:8 For “physical exercise ²⁰  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 6:9

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 Timotius 4:6

4:6 By pointing out such things to the brothers and sisters, ²¹  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. ²² 

1 Timotius 3:11

3:11 Likewise also their wives ²³  must be dignified, not slanderous, temperate, faithful in every respect.

1 Timotius 5:23

5:23 (Stop drinking just water, but use a little wine for your digestion ²⁴  and your frequent illnesses.) ²⁵ 

1 Timotius 6:21

6:21 By professing it, some have strayed from the faith. ²⁶  Grace be with you all. ²⁷ 

1 Timotius 5:21

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. ²⁸ 

1 Timotius 5:24

5:24 The sins of some people are obvious, going before them into judgment, but for others, they show up later. ²⁹ 

1 Timotius 6:20

Conclusion

6:20 O Timothy, protect what has been entrusted to you. Avoid ³⁰  the profane chatter and absurdities ³¹  of so-called “knowledge.” ³² 

1 Timotius 2:4

2:4 since he wants ³³  all people ³⁴  to be saved and to come to a knowledge of the truth.

1 Timotius 4:9

4:9 This saying ³⁵  is trustworthy and deserves full acceptance.

1 Timotius 1:10

1:10 sexually immoral people, practicing homosexuals, ³⁶  kidnappers, liars, perjurers – in fact, for any who live contrary to sound teaching.

1 Timotius 1:12-13

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 ³⁷  man. But I was treated with mercy because I acted ignorantly in unbelief,

1 Timotius 2:15

2:15 But she will be delivered through childbearing, ³⁸  if she ³⁹  continues in faith and love and holiness with self-control.

1 Timotius 4:3

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.

1 Timotius 5:13

5:13 And besides that, going around ⁴⁰  from house to house they learn to be lazy, ⁴¹  and they are not only lazy, but also gossips and busybodies, talking about things they should not. ⁴² 

1 Timotius 5:17

5:17 Elders who provide effective leadership ⁴³  must be counted worthy ⁴⁴  of double honor, ⁴⁵  especially those who work hard in speaking ⁴⁶  and teaching.

1 Timotius 6:11

6:11 But you, as a person dedicated to God, ⁴⁷  keep away from all that. ⁴⁸  Instead pursue righteousness, godliness, faithfulness, love, endurance, and gentleness.

1 Timotius 1:16

1:16 But here is why I was treated with mercy: so that ⁴⁹  in me as the worst, ⁵⁰  Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life.

1 Timotius 1:6

1:6 Some have strayed from these and turned away to empty discussion.

1 Timotius 2:1

Prayer for All People

2:1 First of all, then, I urge that requests, ⁵¹  prayers, intercessions, and thanks be offered on behalf of all people, ⁵² 

1 Timotius 3:6

3:6 He must not be a recent convert or he may become arrogant ⁵³  and fall into the punishment that the devil will exact. ⁵⁴ 

1 Timotius 3:8

3:8 Deacons likewise must be dignified, ⁵⁵  not two-faced, ⁵⁶  not given to excessive drinking, ⁵⁷  not greedy for gain,

1 Timotius 4:2

4:2 influenced by the hypocrisy of liars ⁵⁸  whose consciences are seared. ⁵⁹ 

1 Timotius 4:7

4:7 But reject those myths ⁶⁰  fit only for the godless and gullible, ⁶¹  and train yourself for godliness.

1 Timotius 4:13

4:13 Until I come, give attention to the public reading of scripture, ⁶²  to exhortation, to teaching.

1 Timotius 1:7

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. ⁶³ 

1 Timotius 1:15

1:15 This saying ⁶⁴  is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! ⁶⁵ 

1 Timotius 2:2

2:2 even for kings ⁶⁶  and all who are in authority, that we may lead a peaceful and quiet life in all godliness and dignity.

1 Timotius 3:15

3:15 in case I am delayed, to let you know how people ought to conduct themselves ⁶⁷  in the household of God, because it is ⁶⁸  the church of the living God, the support and bulwark of the truth.

1 Timotius 4:16

4:16 Be conscientious about how you live and what you teach. ⁶⁹  Persevere in this, because by doing so you will save both yourself and those who listen to you.

1 Timotius 5:8

5:8 But if someone does not provide for his own, ⁷⁰  especially his own family, he has denied the faith and is worse than an unbeliever.

1 Timotius 5:22

5:22 Do not lay hands on anyone ⁷¹  hastily and so identify with the sins of others. ⁷²  Keep yourself pure.

1 Timotius 6:15

6:15 – whose appearing ⁷³  the blessed and only Sovereign, the King of kings and Lord of lords, will reveal at the right time.

1 Timotius 6:18

6:18 Tell them to do good, ⁷⁴  to be rich in good deeds, to be generous givers, sharing with others. ⁷⁵ 

1 Timotius 5:10

5:10 and has a reputation for good works: as one who has raised children, ⁷⁶  practiced hospitality, washed the feet of the saints, helped those in distress – as one who has exhibited all kinds of good works. ⁷⁷ 

1 Timotius 6:16-17

6:16 He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen.

6:17 Command those who are rich in this world’s goods ⁷⁸  not to be haughty or to set their hope on riches, which are uncertain, ⁷⁹  but on God who richly provides us with all things for our enjoyment.

1 Timotius 6:2

6:2 But those who have believing masters must not show them less respect ⁸⁰  because they are brothers. Instead they are to serve all the more, because those who benefit from their service are believers and dearly loved. ⁸¹ 

Summary of Timothy’s Duties

Teach them and exhort them about these things. ⁸² 

[2:3]  ¹ tn Grk “this”; the referent (such prayer for all, referring to vv. 1-2) is specified in the translation for clarity.

[4:15]  ² tn Grk “that your progress may be evident to all.”

[1:19]  ³ 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…”

[1:18]  ⁴ sn This charge refers to the task Paul described to Timothy in vv. 3-7 above.

[1:18]  ⁵ 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]  ⁶ tn Grk “that by them you might fight…” (a reference to the prophecies which can encourage him in his work).

[2:7]  ⁷ tc Most mss (א* D² H 33^vid Ï) have ἐν Χριστῷ (en Cristw) after λέγω (legw) to read “I am telling the truth in Christ,” but this is probably an assimilation to Rom 9:1. Further, the witnesses that lack this phrase are early, important, and well distributed (א² A D* F G P Ψ 6 81 1175 1739 1881 al sy co). It is difficult to explain the shorter reading if it is not original.

[4:12]  ⁸ tn Or “faith.”

[1:4]  ⁹ sn Myths and interminable genealogies. These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 4:7; 2 Tim 4:4; and Titus 1:14. They were perhaps built by speculation from the patriarchal narratives in the OT; hence the connection with genealogies and with wanting to be teachers of the law (v. 7).

[1:4]  ¹⁰ tc A few Western mss (D* latt Ir) read οἰκοδομήν (oikodomhn, “[God’s] edification”) rather than οἰκονομίαν (oikonomian, “[God’s] redemptive plan”), which is read by the earliest and best witnesses.

[1:4]  tn More literally, “the administration of God that is by faith.”

[1:4]  sn God’s redemptive plan. The basic word (οἰκονομία, oikonomia) denotes the work of a household steward or manager or the arrangement under which he works: “household management.” As a theological term it is used of the order or arrangement by which God brings redemption through Christ (God’s “dispensation, plan of salvation” [Eph 1:10; 3:9]) or of human responsibility to pass on the message of that salvation (“stewardship, commission” [1 Cor 9:17; Eph 3:2; Col 1:25]). Here the former is in view (see the summary of God’s plan in 1 Tim 2:3-6; 2 Tim 1:9-10; Titus 3:4-7), and Paul notes the response people must make to God’s arrangement: It is “in faith” or “by faith.”

[5:4]  ¹¹ tn Or “to practice their religion.”

[5:4]  ¹² tn Or “and so make some repayment to their parents”; Grk “and to give back recompense to their parents.”

[5:4]  ¹³ tn Grk “for this is pleasing in the sight of God.”

[2:6]  ¹⁴ 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.

[3:1]  ¹⁵ 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]  ¹⁶ tn Grk “aspires to oversight.”

[3:14]  ¹⁷ 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.

[5:7]  ¹⁸ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:7]  ¹⁹ tn Grk “and command these things.”

[4:8]  ²⁰ tn Grk “bodily training” (using the noun form of the verb “train” in v. 7b).

[4:6]  ²¹ 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]  ²² 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.

[3:11]  ²³ 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.

[5:23]  ²⁴ tn Grk “for the sake of your stomach.”

[5:23]  ²⁵ 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.

[6:21]  ²⁶ tn Grk “have deviated concerning the faith.”

[6:21]  ²⁷ tc Most witnesses (א² D¹ Ψ Ï sy) conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the earliest and best witnesses (א* A D* F G 33 81 1739* 1881 it sa) lack the particle, indicating that the letter concluded with “Grace be with you all.”

[6:21]  tn Grk “with you” (but the Greek pronoun indicates the meaning is plural here).

[5:21]  ²⁸ tn Grk “doing nothing according to partiality.”

[5:24]  ²⁹ tn Grk “they [the sins] follow after others.”

[6:20]  ³⁰ tn Grk “avoiding.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:20]  ³¹ tn Or “contradictions.”

[6:20]  ³² tn Grk “the falsely named knowledge.”

[2:4]  ³³ tn Grk “who wants…” (but showing why such prayer is pleasing to God).

[2:4]  ³⁴ tn Grk “all men”; but here ἀνθρώπους (anqrwpous) is used generically, referring to both men and women.

[4:9]  ³⁵ tn Grk “the saying.”

[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.

[1:10]  ³⁶ 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.

[1:13]  ³⁷ tn Or “violent,” “cruel.”

[2:15]  ³⁸ 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]  ³⁹ 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.

[5:13]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Grk “saying the things that are unnecessary.” Or perhaps “talking about things that are none of their business.”

[5:17]  ⁴³ tn Grk “who lead well.”

[5:17]  ⁴⁴ tn Or “deserving.”

[5:17]  ⁴⁵ tn Like the similar use of “honor” in v. 3, this phrase
denotes both respect and remuneration: “honor plus honorarium.”

[5:17]  ⁴⁶ tn Or “in preaching”; Grk “in word.”

[6:11]  ⁴⁷ tn Grk “O man of God.”

[6:11]  ⁴⁸ tn Grk “flee these things.”

[1:16]  ⁴⁹ tn Grk “but because of this I was treated with mercy, so that…”

[1:16]  ⁵⁰ tn Grk “in me first,” making the connection with the last phrase of v. 15.

[2:1]  ⁵¹ tn Or “petitions.”

[2:1]  ⁵² tn Grk “all men”; but here ἀνθρώπων (anqrwpwn) is used generically, referring to both men and women.

[3:6]  ⁵³ tn Grk “that he may not become arrogant.”

[3:6]  ⁵⁴ 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.

[3:8]  ⁵⁵ tn Or “respectable, honorable, of serious demeanor.”

[3:8]  ⁵⁶ tn Or “insincere,” “deceitful”; Grk “speaking double.”

[3:8]  ⁵⁷ tn Grk “not devoted to much wine.”

[4:2]  ⁵⁸ tn Grk “in the hypocrisy of liars.”

[4:2]  ⁵⁹ 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.

[4:7]  ⁶⁰ 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]  ⁶¹ tn Grk “the godless and old-wifely myths.”

[4:13]  ⁶² tn Grk “reading.”

[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.

[1:7]  ⁶³ tn The Greek reinforces this negation: “understand neither what they are saying nor the things they insist on…”

[1:15]  ⁶⁴ 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]  ⁶⁵ tn Grk “of whom I am the first.”

[2:2]  ⁶⁶ tn For “even for kings” the Greek says simply “for kings.”

[3:15]  ⁶⁷ tn Grk “how it is necessary to behave.”

[3:15]  ⁶⁸ tn Grk “which is” (but the relative clause shows the reason for such conduct).

[4:16]  ⁶⁹ tn Grk “about yourself and your teaching.”

[5:8]  ⁷⁰ tn That is, “his own relatives.”

[5:22]  ⁷¹ tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.

[5:22]  ⁷² tn Grk “and do not share in the sins of others.”

[6:15]  ⁷³ tn Grk “which.” All of 1 Tim 6:15 is a relative clause which refers back to “appearing” in v.14. The phrase “whose appearing” was supplied to clarify this connection.

[6:18]  ⁷⁴ tn Grk “to do good” (the continuation of 6:17). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 18.

[6:18]  ⁷⁵ tn Grk “to be generous,” “sharing.”

[5:10]  ⁷⁶ 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]  ⁷⁷ tn Grk “followed after every good work.”

[6:17]  ⁷⁸ tn Grk “in the present age.”

[6:17]  ⁷⁹ tn Grk “in uncertainty.”

[6:2]  ⁸⁰ tn Or “think the less of them”; Grk “despise them,” “look down on them.”

[6:2]  ⁸¹ tn Or “those who devote themselves to service are faithful and dearly loved” (referring to slaves who serve them).

[6:2]  ⁸² tn Grk “these things teach and exhort.”