1 Timotius 3:16
Konteks3:16 And we all agree, 1 our religion contains amazing revelation: 2
He 3 was revealed in the flesh,
vindicated by the Spirit, 4
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.
1 Timotius 2:8
Konteks2:8 So I want the men 5 to pray 6 in every place, lifting up holy hands 7 without anger or dispute.
1 Timotius 1:3
Konteks1:3 As I urged you when I was leaving for Macedonia, stay on in Ephesus 8 to instruct 9 certain people not to spread false teachings, 10
1 Timotius 3:10
Konteks3:10 And these also must be tested first and then let them serve as deacons if they are found blameless.
1 Timotius 5:9
Konteks5:9 No widow should be put on the list 11 unless 12 she is at least sixty years old, was the wife of one husband, 13
1 Timotius 5:11
Konteks5:11 But do not accept younger widows on the list, 14 because their passions may lead them away from Christ 15 and they will desire to marry,
1 Timotius 1:12
Konteks1:12 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 Timotius 2:7
Konteks2:7 For this I was appointed a preacher and apostle – I am telling the truth; 16 I am not lying – and a teacher of the Gentiles in faith and truth.
1 Timotius 5:22
Konteks5:22 Do not lay hands on anyone 17 hastily and so identify with the sins of others. 18 Keep yourself pure.
[3:16] 1 tn Grk “confessedly, admittedly, most certainly.”
[3:16] 2 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] 3 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.
[2:8] 5 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] 6 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] 7 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).
[1:3] 8 map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.
[1:3] 9 tn This word implies authoritative instruction: “direct, command, give orders” (cf. 1 Tim 4:11; 5:7; 6:13, 17). See BDAG 760 s.v. παραγγέλλω.
[1:3] 10 tn Grk “to teach other doctrines,” different from apostolic teaching (cf. 1 Tim 6:3).
[5:9] 11 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] 12 tn Grk “let a widow be enrolled if she has reached not less than sixty years.”
[5:9] 13 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).
[5:11] 14 tn Grk “refuse younger widows.”
[5:11] 15 tn With a single verb and object, this clause means “pursue sensuous desires in opposition to Christ.”
[2:7] 16 tc Most
[5:22] 17 tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.