1 Timotius 2:6
Konteks2:6 who gave himself as a ransom for all, revealing God’s purpose at his appointed time. 1
1 Timotius 3:12
Konteks3:12 Deacons must be husbands of one wife 2 and good managers of their children and their own households.
1 Timotius 4:15
Konteks4:15 Take pains with these things; be absorbed in them, so that everyone will see your progress. 3
1 Timotius 4:10
Konteks4:10 In fact this is why 4 we work hard and struggle, 5 because we have set our hope on the living God, who is the Savior of all people, 6 especially of believers.
1 Timotius 5:20
Konteks5:20 Those guilty of sin 7 must be rebuked 8 before all, 9 as a warning to the rest. 10
1 Timotius 1:16
Konteks1:16 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 Timotius 3:16
Konteks3:16 And we all agree, 13 our religion contains amazing revelation: 14
He 15 was revealed in the flesh,
vindicated by the Spirit, 16
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
[2:6] 1 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.
[3:12] 2 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).
[4:15] 3 tn Grk “that your progress may be evident to all.”
[4:10] 4 tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.
[4:10] 5 tc A number of
[4:10] 6 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.”
[5:20] 7 sn As a continuation of v. 19, this refers to elders who sin, not to sinning believers more generally.
[5:20] 8 tn Or “censured.” The Greek word implies exposing someone’s sin in order to bring correction.
[5:20] 9 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] 10 tn Grk “that the rest may have fear.”
[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.
[3:16] 13 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 14 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] 15 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.